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NOTES

ON THE

NALOPAKHYANAM

OR

TALE OF NALA.

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NOTES

ON THE

NALOPAKHYANAM

OR

TALE OF NALA,

FOR THE USE OF CLASSICAL STUDENTS.

BY

JOHN PEILE, M.A.

FELLOW AND TUTOR OF CHRIST'S COLLEGE, CAMBRIDGE.

EDITED FOR THE SYNDICS OF THE UNIVERSITY PRESS.

aTambrfoge :

AT THE UNIVERSITY PRESS.
I88I.

[All Rights reserved. 1

^X>

Camfcrfoge :

PRINTED BY C. J. CLAY, M.A.

AT THE UNIVERSITY PRESS.

PREFACE.

The 'Story of Nala' has been already so well edited for English
students that it may seem necessary to explain why I have
chosen to write notes upon it rather than upon some other
Sanskrit work. My reasons were two. First, many years ago I
made a careful examination of the case-usages in the * Nala/ to
assist me in the comparative study of syntax : it was therefore
most convenient to bring the result of this study to bear upon
the 'Nala' itself. Secondly, I wished to write for those who
were not acquainted with the Sanskrit character, who (at first
at least) did not wish to obtain a technical knowledge of
Sanskrit grammar with all its minutiae^ but to get such a know-
ledge of the language as might fit them to commence the study
of comparative philology in a more scientific way than is
possible without any knowledge of Sanskrit. It was therefore
convenient to select a poem which had been already edited in
the Roman character : and the Syndics of the University Press
kindly agreed to publish these 'Notes' as a companion volume
to the text already excellently edited for them with a Vocabulary
and a Sketch of Sanskrit Grammar by Professor Jarrett. But
the notes may of course be equally well used by those who
understand the Devanagari character, and have the well-known
edition of Prof. Monier Williams ; against which it is only
possible to bring the unthankful charge that, with the translation
of Dean Milman at one side and every word parsed in the

VI PREFACE.

Glossary, it gives only too much grammatical help to a beginner.
For the use of those who do not use Prof. Jarrett's text I have
made constant reference to the grammars of Prof. Monier
Williams and Prof. Max Miiller.

As my notes are intended for classical scholars, I have of
course given special attention to comparative grammar. I have
not entered into any discussion of etymologies, thinking it best
in a work of this description to state merely the undoubtedly
cognate words, and to refer for further information to Curtius'
Grundzuge (tr. Wilkins and England). The second part of that
work is so full and satisfactory, that it seemed sufficient to refer
to it alone, with but slight reference to other writers. In
questions of syntax I had no such book to which to refer : I
have therefore discussed them at as much length as seemed
advisable here : I have sometimes assumed results of which I
hope one day to offer proof in a work upon the origins of syntax
comparatively treated, which is at present in an inchoate state.
I shall be thankful for criticism upon any of the views herein
stated.

The practice of joining together many bases into one long
compound is so common in Sanskrit that it must occupy the
attention even of beginners. I therefore thought it worth
while to give a short sketch of the employment of the same
principle in other languages, in order thereby to shew more
clearly the immensely greater importance which it has ia Sanskrit
than in any other language, not excluding Greek.

But while I have mainly adhered to my original purpose of
simply teaching as much comparative grammar as was possible
in the limits of notes, I felt as I progressed in the work that
it was undesirable to omit all reference to the Hindu beliefs
and customs which occur so plentifully in the 'Nala.' I had
constantly felt the want of help on these points when I first
read the poem. Fortunately there now exist books which amply
supply it: and I have frequently referred to Dowson's 'Classical
Dictionary of Hindu Mythology' (Triibner's Oriental Series) —
a capital book, giving just the information which a beginner
needs, and to Prof. Monier Williams' 'Indian Wisdom,' and to
his little work on 'Hinduism,' published by the Society for pro-

PREFACE. Vll

moting Christian Knowledge, both of which works seem to me
to be admirably executed. Reference has also been often made
to the so-called 'Law of Manu'; I shall be glad if by doing so I
may cause in any a desire for further acquaintance with that
most interesting book. Dr Muir's well-known work is better
adapted to the wants of advanced students.

It will be seen that I have followed Prof. Jarrett's method
of transliteration. The great peculiarity of this is the employ-
ment of the dot to denote long vowels only ; short i therefore
loses its dot and becomes 1. This is certainly a very simple
and reasonable reform : it offers no difficulty whatever to a
reader, and it does not require half an hour to learn to write in
this way. But the difficulty of printing from a manuscript so
written is very great, and I fear that some slips may have
escaped my observation, though I have been as careful as I
could. Like Prof. Jarrett, I write c to represent the English sound
ch : I do so with some reluctance, but it is an advantage that a
single sound should be represented by a single symbol, and that
when h follows a consonant it should consistently represent the
aspirate of that consonant : on the same principle the sA-sound
is denoted by s : and this mark connects it with the cerebral
class. The only point where I part company with Prof. Jarrett
is in the notation of the palatal sibilant : this he expresses
by 8 : I prefer p, which indicates the origin of the sibilant from
an original guttural ; and this is of the greatest importance to a
philologist : there is much difficulty in keeping distinct in the
mind three different sibilants when all denoted by s with
different diacritical marks — a difficulty which is not found to
any great extent with the nasals.

I have to thank Prof. Cowell for some valuable suggestions
which will appear in their place. He also kindly revised some
of the earlier sheets.

JOHN PEILE.

Feb. 2, 1881.

ADDENDA AND ERRATA.

p. 17, 1. 20, for " sa-Varsneyo Jivalah" read " sa-Varsneya- Jivalah. "
p. 18, 1. 15, after " genitive in Latin," add " and mille takes the genitive regu-
larly in Plautus, e.g. ' mille drachumarum,' Trin. 425."
p. 24, 1. 24, add 21 before saka^e.
p. 33, 1. 7, for " Savitri" read " Savitri."
p. 67, 5 lines from bottom, for " cirsha" read " 9irsa."
p. 87, 1. 13, /or "kalantaravntti" read " kalantaravntti."
p. 157, 11 lines from bottom, for " davana" rmd " davane."

NOTES

ON THE NALOPAKHYANAM

OR

TALE OF NALA.

Nalopakhyana = Nala + upakhyana, ' the Nala-tale ' or ' tale of
Nala.' The crasis of a + u into o is one of those euphonic rules, or
' laws of Sandhi,' i. e. collocation (sam + /s/dha), which must be fully
mastered before a line of Sanskrit can be read. They invariably
admit of a physiological explanation : thus a and u are the extreme
points in the series of compound vowels formed by progressively ad-
vancing the tongue and rounding the lips (see my ' Intr. to Gr. and
Lat. Etym.' pp. 94 — 97, ed. 3) : now o lies on the line between a and
u, and is therefore naturally produced in the endeavour to combine
the two extremes. These euphonic changes enter into our own daily
speech, and if our spelling were phonetic would regularly appear
in our written language as well as in Sanskrit.

upakhyana = upa + akhyana, where upa has the same force as
'sub,' i. e. a diminutive. Akhyana is formed from a + ^/khya 'to
tell,' and means a legendary or historical poem ; the line between the
two is not drawn in India. The tale is in fact an episode in the
third book of the enormous epic the Mahabharata, which " is not so
much a poem with a single subject as a vast cyclopaedia or thesaurus
of Hindu mythology, legendary history, ethics and philosophy" ('Ind.
Wisdom,' p. 371, where a full account of the poem may be found). The
third book is called the * Vana-parvan' or 'forest-section' and describes
the enforced residence of the Pandava princes in the forest ; during
which this tale of Nala was recited to them by the sage Vrihadagva
(see line 1), to encourage them by the account of a similar wandering
and subsequent restoration to power.

2 ' NOTES ON THE NALOPAKHYANAM

Observe that the title of the tale is not denoted by a derivative
from the name of the chief actor, as the 'OSixnma from 'OSwo-evs.
It is compounded out of two independent bases. This method of
composition is so common in Sanskrit, and the traces of it in other
languages (Greek, Latin, English) are so numerous, that it is worth
while to give a general sketch of the system and to point out the
extent to which different languages have employed it. The native
division of the Sanskrit compounds may be studied with much profit
in Max Miiller's Sk. Grammar, c. xxiii, more briefly in Benfey's
Sk. Grammar (English), § 195 — 207; and differently arranged in M.
"Williams' Grammar, § 733—781, or Wilson's Grammar, § 265—282.
A right knowledge of the principles of composition in Sanskrit is
important ; for the same mental training is given by the analysis of
compounds which is given in Greek and Latin by the study of the
rules of syntax.

Compounds may be divided into two main classes, (1) where the
two (or more) members of the compound are syntactically independent
of each other, (2) where one member is dependent on the other by
standing to it in the place of an adjective, participle or appositional
substantive, a numeral, an indeclinable prefix or a case.

I. Independent Compounds.

These are called in Sanskrit 'Dvandva' (doubling); we may term
them 'collective' or 'aggregative' compounds. Each member of the
compound is independent of any other, and might stand alone, con-
nected with the rest by a particle, or with the connection only implied
by the context. It is in Sanskrit (I think) only that these com-
pounds can be said properly to exist. Two bases (as 'Brahmana' and
'Ksatrrya') are combined together and declined with dual termina-
tions (as ' Brahmana-ksatnyau ') : but to express several things of
more than one kind, which are either inanimate, or at least not
human, the compound is declined in the singular, as 'yanayugyasya'
vii 9 'of chariots and horses;' comp. our 'horse and foot' of an army.
Often more than two bases are combined and declined with plural
terminations (as deva-gandharva-manus'-oraga-raksasan, i 29, an
ace. plur. of a compound made up of five bases). These compounds
are very common in Sanskrit: and when restricted to proper names,
Or to a list of different species, are not liable to cause confusion : other-
wise one part of the compound might be regarded as syntactically
dependent on another, and so the meaning would be uncertain. This
is perhaps the reason why these compounds fell out of use in Greek

OR TALE OF NALA. 3

and Latin. Traces of them (but not satisfactory ones, see below
at page 5) are to be seen, though very rarely, in derivative words;
as in fiaTpaxopvoixaxLOL = 'frog-mouse-fighting' (where the first two
bases form a Dvandva) ; also in Latin in the derivative ' suove-
taurilia,' formed from the triple compound base 'su-ovi-tauro' + the
suffix -Hi. One undoubted example is the famous dish-compound
beginning A€7raSoT€/*axo<reAaYoyaA.f o . . . in Aristophanes, Eccl. 1169:
but this is obviously a tour-de-force and alien to the genius of the
language.

II. Dependent Compounds.

Here we no longer find two or more bases logically coordinate;
we find one base expressing an idea subordinate to another, or a base
combined with some preposition or indeclinable word, modifying its
meaning. The different classes of this kind distinguished by Sanskrit
grammarians are three, called respectively, Tat-purusha, Bahu-vrlhi,
and A vyayi-bhava : but, as the Tat-purusha compounds are subdivided
into three classes, Tat-purusha proper, Karma-dharaya, and Dvigu,
we may consider the whole number five. The names generally
exemplify the nature of the compounds.

(1) Tat-purusha is 'the man of him,' i.e. a compound in which
the first member stands as a case to the other, here as a genitive.
Such are Yirasena-suta, i 1, satya-vadm (truth-speaker), i 3, kha-
gama (goer in the sky), i 24, &c. .

(2) Karma-dharaya (i.e. ' object-comprehending') is a compound
in which the first member would stand to the second (were the two
expressed syntactically) as an adjective or appositional substantive,
e.g. vara-nari (excellent woman), i 4, nara-cardula (man that is a tiger),
i 15, where however the determining base comes last, see note, a. 1.

(3) Dvigu ('two-cow') is the name of compounds where the first
member is a numeral; this class is really only a subdivision of the
Karma-dharaya. It is nearly always neuter.

So far these compounds have agreed in this, that they express a
complete idea, some person or thing.

(4) The next class (Bahu-vrlhi) differs in that a compound of
this sort is no longer a substantive, but is used as an attribute of some
other person or thing. Thus ayata-locana (i 13) would mean as a
Karma-dharaya 'a long eye:' but it is there (and regularly) used as a
Bahu-vrlhi, 'long-eyed,' an attribute of some person. The name Bahu-
vrlhi is itself an instance: it means 'much rice' — but is actually
used as an attribute of land 'having much rice.' Just as a Bahu-

1—2

4 NOTES ON THE NALOPAKHYANAM

vrlhi compound may be based on a possible Karma-dharaya, so also
it may be based on a Tat-purusha. Thus at line i 5 apraja — having
no offspring, is based on a possible K. D. apraja = not offspring, comp.
abrahmana = one who is not a Brahman, &c. : just so prajakama (same
line) might be a T. P. = desire of offspring, but is there a B. Y. =
'having desire of offspring.'

(5) The final class Avyayi-bhava (i. e. the construction of inde-
clinables — ' avyaya' == a7rro)Tos) is formed by combining a preposition,
couj unction, or other indeclinable word with a base, the result being
put in the form of an ace. neuter ; e.g. anu-rupam = ' conformably ;'
yatha-tatham (iii 2) = 'truthfully.' This last example shews the
principle on which these compounds are formed ; if the second part
has not the termination of a neuter accusative (as anu-rupam) the
final vowel must be altered so as to get a neuter form, e.g. yathatatha
(= 'in such way, as it is,' i. e. ' truly ') becomes yathatatham. It will
suffice however if the second base have a termination which can be
regarded as neuter, though the word be masculine or feminine when
uncompounded : e. g. anu-Visnu = after Vishnu ; and it is regarded
as a neuter ace. used adverbially, because there exist neuter bases in
u, e.g. madhu. This last class of compounds is much more developed
in Sanskrit than in any other language : we may compare v-n-ipixopov
in Greek, comminus, eminus, in Latin. But in no other language
except Sanskrit could they have been raised into a separate class :
and historically considered, their type must have been the neuter of
a K. D. compound, to which therefore they should be referred in
any attempt to trace the development of these compound words as
found in several languages.

Care should be taken in studying these forms to take examples
which are true compounds, and not derivatives : e. g. [xeyakovoia
m fjLeyaXovoo + suffix to, and is therefore not a K. D. but a deri-
vative of a B. V. /xeyaXo-voo = having a great mind. Similarly
biennium is not properly a ' Dvigu,' but is derived from bienni-
(which is a B. V. based on a Dvigu) by the further suffix -o. We
want compounds of two true bases, with no more alteration of the
second base than is necessary under the altered circumstances in
which it is placed (e. g. sa-bharya, ' with a wife,' i 8, is compounded
of sa, and bharya ' a wife,' but the compound must of course be
declined in the masculine, and so the final a of bharya must be
shortened) : we must also allow final change for phonetic convenience
(e.g. semi-animis, which is altered, like so many other adjectives

OR TALE OF NALA. 5

whose base originally ended in o, from semi-animus, which is still
found in Lucretius). Where we have an apparent derivative from a
compound base (as e.g. in /JaTpaxo/AvoMay/a, mentioned above) the
history of the word is always uncertain. That compound is not
rightly formed to mean ' frog-mouse-fight : ' it is not a legitimate
T. P. 'battle of frog-mouse,' based on a Dvandva 'frog-mouse,'
because pax*]) n0* -/xaXta' *s required ; /*«xi'a *s n0 word. According
to the laws of formation of Greek words, we can call /foTpayo/xvo-
yxa^i'a only a derivative, with suffix -ta, from ^aTpa^ofivo-fxa-^o- = frog-
mouse-fighter, and such a compound admits of no satisfactory expla-
nation. Very likely the form -/xa^ia obtained currency from common
words like a-vfxfxa^ia, which is a perfectly intelligible derivative form
o-u/x/xa^o + ta = ' the state of allies ; ' and then was early used instead
of pa-xii e- g- in Otofxaxioi. (Plato) or even rcivo/Acty/a (Herodotus). But
in the uncertainty as to their history it is well to reject such real or
apparent derivatives, though we may thereby lose good examples of
composition.

There are some points about these compounds which require a
passing remark : more may be found in the special grammars of each
language, and (so far as Greek compounds are concerned) in Curtius'
'Elucidations, &c.,' pp. 164 — 176 (a most suggestive comment) and
in the 'Studien/ esp. G. Meyer's articles in vols, v and vi and
Clemm's critique in vol. vn.

1. The forms of the bases when compounded sometimes vary
from their original form. We have seen that the final base is liable
to be affected, in the same way as any other un compounded base, by
phonetic influence: thus in Latin bi-anno becomes bienni with two
merely phonetic changes. But the termination of the first base
also frequently differs from that in common use: e.g. we have tc6y/>-
fxayia though the base is Tet^e?, or <£ae<7-i-t<,/?poTos where a vowel
appears which at least has nothing to do with the second base.
Here again it seems that euphony is the regulating principle: but
its action is (apparently at least) irregular. Thus we might have
expected T€ixeo"/jtaXta as we^ as o,euc«r-iraXos : but probably the o is
due partly to Dissimilation. Sometimes we must allow for the
possibility of variant stems, e.g. ^cp- ^n X*PVM/,» X€P°" or X€LP°~ *n
XeLporjdrjs. The t in ^aco-t/x^poTos (and in the very numerous similar
forms) has been commonly explained as a 'connecting vowel,' i.e.
an inorganic sound produced by the desire for euphony. I should
acquiesce in this explanation myself: but among the latest gram-

6 NOTES ON THE NALOPAKHYANAM

marians some (as Meyer) prefer to regard it as the remnant of a
fuller base (see ' Studien,' v 61, &c.), or, as Clemm (vn 13, &c.),
refuse to regard the vowel as consciously employed to facilitate the
combination of difficult consonants, but unconsciously produced in
connection with those consonants, which, (as A, fx, v, p, F) by their
continuous character, and also by being sonant, are favourable to the
production of a parasitic vowel sound \

2. Sometimes the first part of a compound belonging to the
T. P. class is found in the actual case-form, not in the base: e.g.
iuris-consultus, not ius-consultus; IruAoi-yev^'s, a loc. compound,
' born at Pylos,' and formed with the locative case and not the base,
so also vavcrt-KXvTos, <fcc. ; divas-pati, ' lord of heaven' (see our * dooms-
day,' &c), and we may compare our inverted compounds such as
1 man-of-war.' But here again there is reason to think that the
number of these compounds has been somewhat exaggerated: e.g.
aAi in dXt-TpvTos need not (as formerly) be explained as a real loca-
tive, but only a weaker form of a base a'Ao-, co-existent with aA-.
Still many are genuine ; but their character is exceptional : e. g.
manaso-ruj, 'pain of mind,' for mano-ruj, Cakuntala, st. 57: and,
rather often in this poem, accusatives (or apparent accusatives)
occur, as param-tapa x 19, sagaram-gama xii 36, viham-ga xii 41,
arm-dama vii 10, &c. For other exx. see M. M. Gr. § 514. As a
class, they must be regarded as the product of a later period than
the true compounds.

3. As a rule where one part of the compound stands in the relation
of a case, that part comes first ; e. g. ^ed-S/xaros, 6vixoj36pos, paricida,
brow-beat, &c. Yet there is a considerable class of compounds
(especially developed in Greek) where the reverse is the rule, e.g.
ap^€KaK05, 7rct^ap^og, Xvcriirovos, ra/xccrt^pw?, &C.

There are parallel forms in Yedic Sanskrit (see Meyer, ' Stud.'
v 26) such as * tarad-dvesas ' = ' enemy-conquering,' an epithet of
Indra, in which the weak participial base ' tarad ' comes first. The
explanation seems to be rightly given by Meyer. Compounds must
date from the earliest period of the Indo-European language : in fact
the verb itself, e.g. bhara-ti, 'he bears,' is nothing but a compound =
'bearer-he;' though the second base has been corrupted. Now in that
stage of the language, before the case-suffixes had any existence, it
was only possible to distinguish in a sentence subject from object by
position : the base which expressed the subject would come before
1 For regular Sanskrit variations in form, see M. M. Gr. §§516, 520, 528, 531.

OR TALE OF NALA. 7

the verb; that which expressed the object, afterwards. The same rule
would hold at first for compounds : where one base had a verbal
force, the other base, at least when expressing the object, would
naturally come second. Afterwards — long indeed before the separa-
tion of the languages — when the case-forms were established, the
reason for the order ceased, and the governed base could stand either
first or second. That this is a true account of the matter is rendered
probable by the history of the compounds both in Sanskrit and in
Greek : in Sanskrit those in which the governing base precedes occur
only in the Vedic hymns — except a few which are found in later times
crystallised into proper names, e.g. Jamad-agni 'honouring Agni.'

As to form the Greek compounds of this character are well
divided by Clemm (' Studien,' vn 63, &c.) into those in which the
first base shews a cr, and those where it does not. In this latter
class there is a great similarity observable between the base and the
corresponding verbal present base; e.g. in the forms exe-<£pwv,
d7riYaipe- KaKo?, 7r€i0-apYos, &c. Of the ' sigmatic ' class by far the
commonest type is that in which the first base resembles a verbal
noun in cri, e. g. \va1-7rovos, eA.Kecri-7re7rAos, pcu/f-wSos : here the expla-
nation is doubtful, and probably no one will suit all cases : Clemm
(ib. p. 51) mentions no less than six: the one which appears to me
to suit most passages is that which regards the crt as weakened from
tl, which was used to form a verbal noun of the agent (cf. [a&v-tl-s,
7t6<tls for 7ro-Ti-s, Sanskrit ' pa-ti', and in Latin ' hos-ti-s/ &c. In later
usage this suffix chiefly formed feminine nouns denoting operation :
but there is sufficient evidence for the older masculine forms. Fuller
details may be found in the articles by Clemm and Meyer.

4. There is a tendency, especially as a language ages and loses
its original freedom, to add on to a genuine compound a suffix,
apparently meaningless, which assimilates it to a derivative ; it is
not really a derivative, for the suffix introduces no change of mean-
ing. Thus in classical Sanskrit the suffix -ka is often added: e.g.
at ii 24, sagnika = sa + Agni + ka, and xii 13, vyudhoraska, 'broad-
chested/ from vyudha + uras + ka : for special rules respecting this
suffix, see M. M. Gr. § 528. 18 — 21. Just so in English we add ed,
as though the words were past participles — e. g. ' baref oot-ed,' ' lion-
heart-ed,' ' pale-face-d ;' nay, we have turned ' shame-fast ' into
' shame-faced.' In Greek this is not so common : yet in the Hesiodic
dfiovTrjs = a + fioFo + to, we see an instance of this affection for some
common formation.

8 NOTES ON THE NALOPAKHYANAM.

5. Not uncommonly one of the bases in a compound (generally
the last) is not found separately existent. Thus we have ayxc/xa^o?,
ayxt/xoXos, &c< *n Greek • but no bases fta^o- or /xoXo- ; we have in
Latin ' incola,' ' paricida,' and very many others of the sort, but no
'cola' or 'cida.' It might therefore be maintained that these were
not compounds in the strict sense, but derivatives. But there are no
such roots as ayx^aX or ' P&ricid ' from which to form the corre-
sponding nouns by the suffixes o and a. We must therefore refer
such compounds to a creative period in language (such a period as
our own Elizabethan age), in which they were consciously modelled
on the analogy of genuine compounds. In Latin the greater part
are demonstrably old, for they are formed by the suffix a — not o,
the later and almost universal form of the same suffix. Others
(also a numerous class) such as ' merobiba,' are doubtless the coinage
of the dramatists.

I give here a scheme of compound nouns, as found in Sanskrit,
Greek, Latin, and English. It is arranged so as to shew the develop-
ment of the compound in two ways.

I. When read horizontally, it will shew (1) the compound con-
taining an idea complete in itself; (2) the compound expressing an
idea referred to something else — the Sanskrit Bahu-vrihi compound ;
(3) that compound referred to some one person or place only, and so
crystallised into a proper name.

II. When read vertically, it will shew the progress from the
loosest to the closest combination of the parts. Naturally those
compounds of which one part is not found alone appear low down in
the list. Those compounds which are appositional in character stand
at the top, whether the first member be an adjective or a substan-
tive : in these there is the least necessary connection. The com-
pounds where the first part is a numeral or any indeclinable word
come in the middle ; though . the indeclinables might have claimed
the lowest place. But it is practically more convenient to take them
with the numerals ; and the numerals come most naturally after the
nouns. Not seldom it is possible to analyse a compound in more
ways than one: thus ' vineyard' might come under the case-com-
pounds, as 'a yard (i.e. garden) of or 'for vines.' I may add that
the frequency of every kind of compound must not be inferred from
the number of examples given : in general I have given only one in
each language, except when it seemed desirable to give more because
of some difference of form.

a

o .

*" a

TS o

o o

CD A

o>

a

a

=?.9
"3)a

rH -t-a

5

a h
S o

n-( °

T3 t/3

o ^

s-< 3

rH Qj

CD
CO

a

a

c3
-*■»

a ••

jr?S
I &

^ a

c3

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10 NOTES ON THE NALOPAKHYANAM [i 1.

CANTO I.

VnhadaQva for Vrihadagvas, the s falling out after short a
before any other vowel: M. W. Gr. § 66. M. M. § 85.

uvaca, 3 sing. perf. of ,/vac, = ^vak, whence voc-o, vox, &c,
Gr. e7To?, &c. The form is irregular : it is corrupted from va-vac-a, in
which the a of the root (standing between consonants of which the
last is not compound, M. W. Gr. § 375. M. M. § 327) is lengthened
regularly. But the reduplicated syllable va is weakened to u, as
generally happens when the verb begins with v. (M. "W. § 375, c.
M. M. § 328. 2.) Sometimes the root itself is weakened, as in the
indecl. participle uktva, infra i 32 : cf. usita from ^/vas, ix 10.

These two words are hypermetrical, and are generally found at
the beginning of each Canto to mark the teller of the tale. They are
also found sometimes (as in Canto II) in the middle of the Canto, in
order that the words of some speaker may be kept in the direct state-
ment. The Sanskrit did not develop the mysteries of the oratio
obliqua: see note on i 32.

asid for asit, irregular 3 sing, imperf. of Jsls ' to be.' M. W.
Gr. § 584. M. M. App. no. 173.

nama, accusative of closer definition. So Xenophon, Anab.
1. 2. 23, TTora^os KvSvos ovo/xa, and a few other accusatives are so
employed; but this use of the case was naturally limited; others were
employed for it, because they gave the sense more plainly. In Latin it
is almost confined to parts of the body, e.g. palo pectus tundor, Plaut.
Rud. 5. 2. 3. Nama is often so found in Sanskrit, but generally it
has lost its primary sense, and serves merely as a strengthening par-
ticle. See xi 4 and note.

upapanno, p.p. of upa + ^pad (M. W. Gr. § 540, M. M. § 442):
often used, as here, = 'provided with,' 'possessed of; a peculiar exten-

I 1.] OR TALE OF NALA. 11

sion of meaning as the verb = Ho arrive at/ 'attain to.' Sampanna
has the same force, i 13.

gunair istai, rupavan = gunais istais, rupavan. The final s of
the instrumental istais would become r before a soft letter; but that
soft letter being also r, the first r is dropped ; M. W. Gr. § 65 a.
M. M. § 86. Ista is p. p. of Jis ' to wish/ of which the present base
lccha occurs ix 32. It = ' desired' or 'desirable,' 'choice.' For the
root (originally Jis) see Curt. Gr. Et. no. 617. It occurs in Greek
iott/s and i/xepos, where the rough breathing seems to arise from the
misplaced s, as in ^/xets from 'asmes.'

kovidah = ' very knowing.' Ko is an intensive prefix, as in
komala, ' very soft.' It may be identical with the interrogative pro-
nominal root ha: and the compounds such as 'kimpurusa' ( = 'a bad
man/ apparently condensed from 'what? a man!': see for exx. Hitop.
1033) give some colour to the supposition. But the form is peculiar.
It occurs again, xx 19.

atisthad. M. W. Gr. § 269.

manujendranam, a T. P. compound, 'king of men.' Manuja
'man' (Manu+ja from ^/jan orig. ^/gan whence yeVos, gigno &c.) is
literally 'born of Manu' the progenitor of the human race — or rather
one of the fourteen so-called Manus, either the first (the mythical
legislator), or the seventh, also called Vaivaswata, the Manu of the
present age, in whose time the flood took place which left him as the
sole occupant of the earth which was again peopled from him. See
Dowson, Class. Diet. s.v. Manu : and for a translation of part of
the story of the flood from the Catapatha Brahmana, see M. Williams,
1 Indian Wisdom/ p. 32.

Indra, the name of the Sky God, the chief deity of the older Hindu,
mythology, see note on ii 13. The word is used here as often in
compounds = ' king ' : i.e. parthivendra v 40, gajendra xii 54: cp.
mahendram sarvadevanam, iv 11.

murdhni, 'at the top of/ locative of murdhan 'head/ the a
being lost in the weak cases of the singular, as in naman, M. M. Gr.
§191. This locative sense 'upon' is a natural development of the
primary sense ' in/ but is not a very common one. In Greek we
have the dative-locative in this sense, e.g. II. 5. 32, aypia iravra to. tc
rp€<£a oupecriv v\rj ; and in Latin the same, e.g. Yerg. Aen. I 501
fert umero pharetram. But the somewhat metaphorical sense which
the case bears here is probably not found in Greek or Latin; except
perhaps in some prepositions which were originally the locative cases

12 NOTES ON THE NALOPAKHYANAM [i 2.

of nouns now lost, such as * virtpi (implied by virtip and virep) which
points back to original * superi, a locative of a lost noun meaning
1 height.' Similarly, if the other cases of murdhan had died out, we
should have called the surviving murdhm a preposition and translated
it * above.'

upari, ' above ' ; it may be the same as super and v-n-tp, but the
absence of the s is peculiar. See Curt. Gr. Et. no. 392. Note the
reduplication in ' upary upari.' Comp. punah punah x 3, muhur
muhuh xi 20, dvari dvari xxv 7, &c.

tej as a, instrumental of tejas, 'brightness,' 'splendour.' See iv
26 note.
3. brahmanya, ' fit for a Brahman,' and so * pious.'
/ vedavic churo, i.e. veda-vid euro, 'learned in the Yeda, heroic.'

For the Yedas see note on vi 9. £ura is probably connected with Greek
Kvpos and Kvpios (see Curt. G. E. no. 82) and is not to be confounded
with sura, a God, ii 13 note. It should be carefully remembered by
young philologists that this palatal 9 in Sanskrit is regularly a cor-
ruption of k. Thus Jqi to lie is the Greek Jkl in nei/Aou, gvan 'a dog'
is Kvwv, v/cru ' to hear ' is JkXv in kXvw, &c. The gutturals have been
more corrupted in Sanskrit than in the classical languages. By the
side of this corruption, and of occasional cases of Labialism (e.g. ^/lap =
Gr. Aa/cetv, Lat. loqu-i, see vii 1 6 note), we have the peculiar Sanskrit
weakening of k into c (our cA-sound which arose in the same way,
as in * church ' from ' kirk '), e.g. catur = quattuor, regularly found
in reduplicated tenses, e.g. cakara, perfect of ^/kar; also the parallel
change of g into j as in ^/jan for orig. \Zgan mentioned above.
• aksapnyah ' a lover of dice,' a genitively dependent T. P. com-

pound. Gambling was a favourite, albeit unlawful, amusement of
the heroes of the Hindu Epics. It is prohibited in the Manava
dharma-castra (commonly called the 'Law of Manu'); e.g. ix 221,
where the king is ordered to exclude all gaming from his kingdom,
because it causes the destruction of princes; and inf. 225 "gamesters,
public singers and dancers, re viler s of scripture, open heretics, men
who perform not the duties of their several classes, and sellers of
spirituous liquors, let the king instantly banish from the town."
It may be suspected that what was a vicious habit in the lower orders
was no vice when practised occasionally in a palace. At xiv 20 skill
at the dice is mentioned as one of the accomplishments of king Eitu-
parna. Yudhishthira himself the chief of the Pandava princes gambles
away all his money, land, and even DraupadT, the common wife of the

I 3.] OR TALE OF NALA. 13

five brothers: in consequence of which they are obliged to give up the
kingdom to Duryodhana for twelve years and to live in the Kamyaka
forest. The story of Nala is similar : hence that tale, as told to
Yudhishthira, naturally recounts Nala's taste for dice among his
other high qualities.

satya-vadi, 'truth-speaking.' Vadm is a derivative of vada
* statement,' formed by adding the suffix -in, a common formative
element in Sanskrit, but not in other languages. So in line 1 balm
is formed from bala ' strength.' See M. W. Gr. § 85 vi : a useful
list of Sanskrit formative suffixes is given §§ 80 — 87, and should be
carefully read : the suffixes common to other languages should also be
studied in Schleicher, 'Compendium,' §§ 215 — 236.

aksauhini, 'a complete army,' from aksa (axle, axi-s, a^wv,^
also used of the whole car, not the same as aksa, dice), and uhmi
' an assemblage,' perhaps from ^/uh = ^/vah ' to bear,' and with vi ' to
arrange.'
4. ipsito, p. p. of ipsa, irregular desiderative (M. W. § 503) of
^/ap 'to get' (apiscor, &c.), = 'to desire:' comp. abh'-ips-u, v 2.
' Desired of noble women.' Vara = ' better ' from ,^/vri ' to choose '
iii 6 note; it is 'best' i 30, or 'excellent' as it might be rendered
here : as a subst. it comes below, i 8. Note the genitive of the
agent, so called, really only an extension of the subjective genitive.
It is frequent in this poem with the perf. part., v 17 me Nisadho
vritah, ix 29 bhisajam matam, xiii 40 me papakritam kritam, xvi
12 lstam samasta-lokasya, ib. 32 bhratur istam dvrjottamam, xvii 41
tan nastam ubhayam tava, xxiv 3 pariksito me Vahukah : less
frequent with the fut. part.; i 20 hantavyas te, xii 29 ko nu me va
'tha prastavyah, xix 15 pralabdhavya na te vayam. Compare the
English ' seen of me ; ' but the origin of this use may be different.
In Greek the genitive is no longer so used alone, but helped out by
v7t6 for the sake of clearness : probably it represents an original
ablative. Generally in Sanskrit the instrumental is used to repre-
sent the agent (about 145 times in this poem), not distinguished,
except by the sense, from the same case used of the instrument
(about 135 times in this poem). In Latin the ablative had originally
both functions (either borrowed from the instrumental, or pure
ablative denoting the origin of the action) : but, as is well known,
the agent-ablative was almost universally distinguished from the
instrument-ablative by the addition of ab. See note on hrida i 18,
and, generally, ' Primer of Philology,' c. v §§ 45, 46.

14 NOTES ON THE NALOPAKHYANAM [i 4.

samyatendnyah, ' sense-restrained. ' Samyata, p. p. of sam
+ Vyam v 27 and xxv 22 notes. Indriya, an organ of sense, including
the five organs of perception, eye> ear, nose, tongue, skin, and the
five organs of action, voice, hand, feet, anus, penis ; an eleventh,
'manas' or mind is internal, the others being external, and is an
organ both of perception and of action : see Manu ii 89 — 92. It is
the subjugation of sense, i. e. the abstinence, so far as possible, from
either passion or action, which is the chief help along the road which
leads each man through different lives upon earth to the final
felicity of Brahmanism, absorption into the Supreme Being : see
M. W. 'Hinduism,' pp. 49—52. In Manu ii 98, 99 we find "He
must be considered as really triumphant over his senses, who, on
hearing and touching, on seeing and tasting and smelling, neither
greatly rejoices nor greatly repines. But when one among his
organs fails, by that single failure his knowledge of God passes away
as water flows through one hole in a leathern bottle." This restraint
is the duty alike of all ; but, perhaps because of his greater opportu-
nity for indulgence, it is specially enjoined on the Kshatnya, or man
of the second caste (see ib. pp. 34, 57, &c), from which kings were
chosen. Thus in Manu i 87 — 91, where the special duty (dharma)
of each caste is laid down, the duties of the Kshatnya are summed
up as 'defence of the people, almsgiving, sacrifice, and reading of the
Veda (cf. veda-vid, line 3), and absence of attachment to objects of
sense (visayesu aprasakti).'

raksita, nom. of raksitri (>/raks iii 10, &c, orig. ^arks, secon-
dary of ,/ark, aAe£<o, where c is auxiliary, Curt. G. E. no. 581;
cf. */vaks, Gr. av£, formed from simpler \/aug in augeo, ib. p. 67)
' the protector,' i. e. of the people. See last note.

dhanvmam, formed from dhanu 'a bow' by suffix -in, see note
on vadm, last line.

^restah, 'best,' superlative of greyas 'better' (see x 10), has
no corresponding positive; but is connected with Qri, the deity of
plenty.

saksad, &c, 'in appearance like Manu himself,' see note on
line 2. Saksat must be regarded as the abl. of a compound saksa
(though no other case is found) — not as compounded of sa and aksat.
A similar compound is sakaga (i 21, Damayanti-sakage = in the
presence of Damayanti) ; also sarddham (ix 7 note), samaksam, ' in
presence of,' where the parts of the compound are the same as in
saksat, but a different case is used. Aksa ' an eye ' (oc-ulu-s) may be

I 4.] OR TALE OF NALA. 15

the same word as aksa, ' a die.' Other ablatives used as adverbs are
samantat xii 39, na-cirat ii 22, xvii 24 : also samipatas vi 4, see note.

5. parakramah, 'prowess,' para + krama from Vkram, 'to go/
ix 6 note. Para is an interesting form : it is the old instrumental
of para, ii 2 note, (parena also is found in the same adverbial use),
and like Greek 7rapa meant at first 'by the side of/ and then
received a variety of secondary meanings : here it apparently =
' beyond,' cf. irapa Svva/jnv, &c. : but most commonly it gives the word
a bad sense, just as the identical ver- in German (verkehren, verlegen,
&c.) and O. English for in forego, foredone, forspent, &c. See Curt.
Gr. Et. no. 346. Cf. parasu, xi 38 note: also paras in paroksa, xx 12.

sarvagunair = sarvair gunaih — a good instance of the Sanskrit
love of compounds.

yuktah, 'joined to/ and then 'endowed with/ much like
upapanna above. It is p. p. of Vyuj, orig ,/yug (^evyvvfju, iungo):
but in Sanskrit the range of secondary meanings of the compounds
(esp. with fit and pro) is much greater than in the other languages.

praja-kamah, 'offspring- desire/ used as a B. Y. 'having desire,
&c.' kania is from Vkam (amo), see note on kan-ksanti ii 23.

sa, often inserted thus in the final clause of a sentence ; it re-
minds us of the Latin ille (e. g. Aen. 7. 805) ; but it has not the
same emphatic force, being indeed often redundant. Observe that
sas, the nominative of sa, drops the final consonant before all con-
sonants. M. W. Gr. § 67, M. M. Gr. § 87.

6. praja-'rthe, ' for the sake of ' (lit. ' in the matter of) offspring/
the locative of artha used adverbially, but generally artham is found
in this sense. For the general force of artha see note on iii 7.

The desire for offspring — especially for a son — was almost as
strong in a Hindu as in a Jew, though for a different reason. An
important part of Brahmanism is the daily worship of departed
ancestors (pitri-yajna) required from every 'twice-born' man: hence
the need of offspring to perform the so-called Qraddha ceremonies
(for which see M. W. 'Hinduism/ 66 — 68, comp. also 29 note),
whereby the progress of the deceased through the intermediate stages
between different lives is accelerated. This efficacy of a son appears in
different parts of the Manava code : e. g. iii 37, where the son of a wife
married by the Brahma, or most approved, marriage-form is said to
redeem from sin ten ancestors, ten descendants, and himself : again
at vi 37 it is said that if a Brahman have not read the Yeda, not
begotten a son, and not performed sacrifices, yet shall aim at final

16 NOTES ON THE NALOPAKHYANAM [i 6.

beatitude, he shall sink to a place of degradation. Compare also the
fanciful derivation of putra 'a son,' given Manu ix 138, "since the
son delivers (trayate) the father from the hell called ' put ' (see note
on vi 13) he was therefore called 'puttra' by Brahma." Hence we
frequently find mention of great sacrifices performed by kings to the
gods, or great penances undertaken for the sake of offspring.

akarot, 3 sing, imperf. of ^/kri 'to make' (orig. Vkar, creo),
M. W. Gr. §§ 355 and 682. yatnam, see note on xv 4.

susamahitah, p. p. of sam + a + ^/dha (^/dha, tlOyj/xl, con-do,
&c). The prefix sam intensifies, just as con does in Latin : a gives
the sense of ' intent,' ' set upon ' a thing : so xxii 2, Hitop. 2307.
Samadhi and samadhana =» ' abstraction.' Hita (alone) == ' friendly '
viii 4, ix 20, &c. Avahita has the same force as ahita Megh. 98 :
compare Latin ' deditus.' For vi + hita see v 19 note.

abhyagacchad, 3 sing. imp. of abhi + ^/gam. The present
base gaccha- probably = fia-o-Ko- : see Curt. G. E. vol. 2, p. 365
(Eng. tr.).

brahmarsir, i. e. brahma (for brahman) + nsi, a sage of the
priestly class, such as Yasishtha. For the Rajarshi (or sage of the
royal class — inferior to the Brahmarshi) see M. Williams, note on
Cak. p. 38 : such were Pururavas and Vigvamitra. The devarshi
(see ii 13 note) is higher than either. The Maharshis, 'great sages'
are produced by the ten Prajapatis, Manu i 36.
7. tosayamasa, 'made glad,' from ^/tus 'to be glad:' note this
peculiar periphrastic perfect of verbs declined in the 10th class
(including causals), see M. W. Gr. § 490. M. M. Gr. § 342. It is
made up of two originally separate words, the Vas 'to be ' and
the ace. of a verbal noun. For the ace. so used cf. the Homeric aK-qv
Zcrav; the use of 'uenuni ire,' 'pessum ire' in Latin is somewhat simi-
lar, but less strange.

dharmavid, i. e. knowing the duty of giving presents (to a
Brahman), see i 4 note. For the general idea of dharma see x 24 note.

mahisya, 'with his queen'; the sociative use of the instrumental
case, but helped out by saha ( = sa). It is found alone about 23 times
in this poem, and 22 times with a preposition, saha or sardham: see
vi 2 note. Mahisa and mahisi are properly the buffalo (as at xii 9),
but used to express size and dignity. This comparison of men with
beasts is not uncommon : e.g. Nala at i 15 is called ' the tiger among
men ' (nara-cardiila).

rajendra, note on i 2. These vocatives frequently occur; cf.

I 7.] OR TALE OF NALA. 17

vigam pate, i 31, 32; they are addresses to Yudhishthira, first of the
Panda vas — also called Kaunteya (i 17) i.e. son of Kunti, Bharata
(i 6) i.e. descendant of Bharata : and they merely fill up the line,
often weakly.

suvarcasam, ace. of suvarcas, M. M. § 165. Varcas = ' bright-
ness,' 'splendour,' but (Yedic) 'energy,' 'activity.' It agrees with
tarn, though it stands so far away from it. Possibly the order may
be intentional, ' with hospitality as being very glorious ' i.e. ' according
to his glory.' But we do not find in Sanskrit epics the nice arrange-
ment of the words which we have in Homer and Vergil.
8. prasanno, p. p. of pra + Vsad (sedeo, ISos) = ' settled down ' : it —
'clear' (of water) xii 112, nadim ramyam prasanna-salilam : here it
= ' calm,' ' propitious,' ' well disposed to/ in which sense the verb also
occurs xii 130, no...Mambhadrah prasidatu. Prasada = ' favour '
xvii 39, Hitop. 1190. For Vsad with m see x 5; with a, x 7
note.

sabharyaya, ' with his wife/ dative agreeing with tasmai. Sa-
bharya is a B. V. compound of sa and bharya 'a wife/ and must of
course be declined in the masculine. It is as though we could say in
Greek dvrjp dfiayvvos or in Latin ' vir conuxor.' So xv 8 sa-Varsneyo
Jivalah, 'having V. and J. with him.'

dadau, M. W. § 373, M. M. § 329. varam, 'a boon/ as v
34, = ' a thing to be chosen/ from the first meaning ' choice ' (vVn).
kumarams ca, i.e. kumaran ca, by Sandhi. M. W. § 53, M. M.
§74.

mahayagah, ' of great splendour.' Note that mahat in K. D.
or B. V. compounds becomes maha : M. W. § 778, M. M. § 517.
Yacas (decus) is from ^/dak (8o/ceo>, $6£a) and is equivalent to 86£a in
meaning : see next line where it occurs twice, once as the quality of
the person, once as the external repute. Dagas is another form. In
yagas the y is parasitic and has expelled the d. Curt. Gr. Et. no. 15.
10. tejasa, 'by her brilliance': so at iii 13 she by her 'tejas' sur-
passes the moon. See note on iv 26 for further meanings.

?nya, instr. of gri 'beauty' (M. W. § 123, M. M. § 220). The
word has commonly a secondary sense of ' wealth/ ' prosperity/ and
is often used of the goddess thereof, personified, infra i 13. There
seems little distinction in the use of the epithets in this line.

saubhagyena, 'prosperity' but also 'charm/ 'attractiveness.'
Secondary noun formed from subhaga by vriddhi of u and new suffix
ya. For bhaga see x 14 note.

18 NOTES ON THE NALOPAKHYANAM [i 10.

lokesu, 'among the folk/ a colloquial use of loka 'place,' 'world.'
So inf. i 15 : compare also loke, xix 6.

11. vayasi prapte, 'when the period of life was come,' a locative
absolute, the commonest construction in Sanskrit, about 36 instances
occurring in this poem. See my 'Primer of Philology,' c. v § 47.
Prapta, p. p. of pra + ^/ap 'to get,' has this secondary force at iii 20,
v 1, xxiii 18 amanyata Nalam praptam; perhaps too xii 49, krama-
praptam pituh. . .rajyam = ' his father's kingdom arrived in due course,'
though the earlier meaning 'obtained' (cf. adeptus, also from \/ap)
would do equally well; see also v 15. The common A v. B. compound
' praptakalam,' 'at the right time' (e.g. v 15, &c.) can also be
explained either way.

c,atam dasinam, fa hundred of slaves,' a partitive use with
numerals unlike the Greek and Latin idiom ; though the plural neu-
ters can take the genitive in Latin. Dasi, fern, of dasa, perhaps
seen in SecnroTr)*; i.e. dasa-pati, uee Curt. no. 377. Comp. dasatva
xxvi 21.

samalamkntatp, p. p. of sam + alam + Vkn. Alam = ' enough/
and is often (though not in this poem) used with an instrumental
e.g. alam upadegena ' enough of advice ! ' The sense of alam with
Vkn is to 'adorn.' V^F1 andVbhii are frequently thus compounded
with adverbs or prepositions e.g. pari(s)kri (i 19), puras-kri, vma-kri
(xiii 25), see M. W. Gr. § 787; also with nouns as namas-kri 'to
salute' (iv 1 note), whence namaskara (v 16); cf. satkara (i 7), 'good
treatment,' ' hospitality.'

paryupasac Chacim, i.e. paryupasai Qacim. Caci is Indra's
queen. Paryupasat, 3 sing, imperf. .of pari 4- upa + \/as to sit (/s/as
17/xcu, rjcnai) = sit round beneath : comp. xxvi 33 upasitum. For Vas
with anu, see vii 3 note. Asana = ' seat ' or ' sitting ' ii 4, iii 15, &c.
The whole sentence * ' A hundred female slaves splendidly adorned,
and a hundred female friends attended on her round about, as
though she were Caci.'

12. sma raj ate, 'shone.' The particle sma has the peculiar effect of
turning a present tense into a past. Thus at xii 117 prahasanti sma
tarn kecit, ' some laughed at her,' comes among several past tenses
in the same connection : probably also at vii 9 dyute jiyate sma
Nalas tada, the force is the same. At iii 18, v 5, xxi 20 and 22,
the particle is practically meaningless. It does not seem to have this
special forc3 in the Big-veda (see Grassmann, Diet, s.v.): there it
follows a noun or pronoun as often as a verb. It is doubtless con-

I 12.] OR TALE OF NALA. 19

nected with sama, being probably (so Benfey) an old instrumental (like
para i 5) with the final a shortened, as a/>ia, /capra, &c. If it origi-
nally meant 'together,' 'at once,' we can understand its later force on
the verb, as connecting it with the preceding statement so closely
that the operation described by the second verb might be regarded as
already done in the past. We may perhaps infer that the original
use of the augment was something of this sort : there can be no doubt
that it was at first an independent word, just like 'sma': and possibly
it was the instrumental of a pronoun 'a.' But while 'a' established
itself fully, 'sma' has been one of the failures of language.

sarvabharanabhusita, 'adorned with every ornament': a T. P.
compound of sarvabharana (instrumentally dependent) and bhusita :
while sarvabharana is itself a K. D. compound of sarva and abharana
(Vbhar, fero, </>epa>).

sakhimadhye, ' in the middle of her mates ' : so ' medio mon-
tium,' Tacitus, where 'medio' is a locative ablative. Cf. tasyah
samipe i 16 ; Damayanti-sakace i 21 ; Damayantyas...antike i 23.

anavady-angi, 'with faultless limbs,' x 32. Avadya ( = a, neg. +
vadya from Vvad) is equivalent to apprjros, ' unmentionable,' ' bad '
(but generally as a noun, = ' blame ') : then an-avadya = unblameable.

vidyut saudamini. Each word means ' lightning ' : perhaps
the second is adjectival here. Vidyut is from vi + Vdyut ' to shine' :
saudamini is formed from sudaman 'a cloud,' lit. 'one that gives
good.'
13. ativa, 'exceedingly' = ati + lva ' beyond as it were.' Ati is doubt-
less Greek en, Latin et. It may mean 'going' (i.e. continuation)
from a root at ' to go,' but this is perfectly uncertain. See Curt. G.
E. no. 209.

ayata-locana, ' long-eyed.' Ayata is p. p. from a + Vyam (i 4)
' to restrain.' The preposition a in compounds has a negative force.
Thus ayata = ' unrestrained ' : so also sfg&m — ' to go,' a + v^gam = ' to
come,' i 32, iii 3, ix 16 : Vya^'to go,' a + */ya = 'to come,' x 27 :
>Jd&= ' to give,' a + Vda = ' to take,' ix 14. This effect of the pre-
position is not easy to explain : and it has another equally strange.
It is apparently the same as Latin ' ad ' = ' to' : and as such we might
look to find it with an accusative. Yet it is regularly used with
an ablative: e.g. a Kailasat = ' to Mount Kailasa,' Megh. 11. The
history of the phrase may have been this : the ablative had its proper
force and meant ' on the line from Kailasa ' : and then a gave the
contrary sense 'on that line from K., up to it.' This is of course

9 9

^

20 NOTES ON THE NALOPAKHYANAM [l 13.

a mere guess : but it would explain the almost equally puzzling
construction of the genitive in Greek with hr\ = towards a place ;
and with I6v in older Greek ; where the genitive is probably abla-
tival.

locana, 'an eye,' from */lok ('seeing'), a variation of original
luk (' brightness '), just as *J\.cvk (Aevcro-co) is in Greek. The simple
root takes in Sanskrit the form */ruc with two phonetic changes,
see iv 28 note. In Greek it is seen in d/x<f>i-\vK-r) (Iliad 7. 433),
Latin luceo, lux, &c, our ' light.'

na devesu, &c, 'not among the Gods, not among the Yakshas,
further (not) anywhere among men, besides was any maid so beauti-
ful seen before or heard of, disturbing the minds even of the Gods.'
The Yakshas are an order of superhuman beings, generally described
as the attendants of Kuvera the Hindu god of wealth, but of nega-
tive character, and at least inoffensive. They have a ' loka ' or world
of their own. See Dowson, s. v. loka : also ii 1 3 note.

tadrig, i.e. tadnk from tadrig (M. M. Gr. § 126) = tad + drig
' that like/ ' so,' used adverbially with rupavati ; cf. idnca iii 8.
s/Driq is orig. ^/dark (ScpKo/xai, Spa/cuv, Sop/cas), and meant specially
1 to flash,' but then (like so many others) reached the general sense
of seeing, Curt. Gr. Et. Bk. I § 13. It is noticeable that no present
base is formed from it in Sanskrit, pagya from \Zpag (orig. n/spak,
aKi-n-TOfxai, otkottos, -specio, spy) being used instead — probably because
its special sense, of looking fixedly, adapted it better for a present
base j see v 9. Even in Greek Se'SopKa is used rather than SepKo/xai.
14. anyesu, used here just like aAAos : ovt€ iv rot? #eois ovre iv rols
aAAots dvOpw-nrois. For the locative compare rajasu xxvi 37.

dnsta-purva, an irregular compound, called T. P. by Panini
(6. 2. 22), but probably really a K. I)., with the natural order
changed. It seems most like compounds with antara, i.e. janman-
tara, 'another birth,' where antara stands last. M. W. Gr. § 777 b.
Comp. also rajapasada. xxvi 21, perhaps also xxvi 32. Sometimes
purva has little force at the end of a compound, e. g. smita-purva iii
19, ib. § 777 c. But see note on mridupurva, xi 34.

atha va. Atha marks something consecutive, 'then,' 'there-
upon *, see e.g. xvii 35. It commonly stands at the beginning of a
sentence, as at v 1, sometimes even at the end, v 10, sometimes
medial, iii 1, &c. It often marks a question, e.g. xxii 10, 13 (some-
thing like Greek fxiv) with no special meaning : neither has it any
before va, here or at xxiv 4, &c.

I 14] OR TALE OF NALA. 21

cittapramathini devanam. Here we might have had as
usual a compound beginning with deva : but devanam is used in
order that api may follow. Pramathm is from Vmath ' to churn ' :
hence the common epithet Manmatha, ' mind-churner,' for Love
ii 28, (fee. : also Greek /ao#os. For the interesting explanation of the
Prometheus legend, given by Sk. pramantha, 'the fire-stick,' from
this root, see Curt. Gr. Et. no. 476.

15. nara-gardulah, 'man-tiger,' a K. D. compound, in which gar-
dula should logically have come first. But in these compounds,
where a comparison is said to hold good throughout, the name of the
thing with which comparison is made stands last. So Benfey, short
Sk. Gr. § 201. Cf. purusa-vyaghra v 7, purusa-gardiila xii 126.

apratimo, 'having no equal' — pratima, lit. 'copy,' from prati +
«/ma to measure, orig. ma, /xi-rpov, /u-/xe-oju,ai, ma-nus, me-tior, Curt.
Gr. Et. no. 461. For matra see note on ix 10.

bhuvi. M. W. Gr. § 125 a. M. M. § 220.

Kandarpa (for Kandarpas, s being lost after a before i), another
name for the Hindu Eros or Cupid, called Kama, or Kamadeva. " He
is usually represented as a handsome youth riding on a parrot, and
attended by nymphs, one of whom bears his banner, displaying the
Makara or a fish on a red ground." Dowson, CI. Diet. s. v.

svayam, 'self,' 'very,' the original sense of this pronoun which
afterwards in some languages (notably Latin) became only a reflexive
pronoun. But in Sanskrit and Zend it never lost its old sense, of
which many traces are still visible in old Greek. See Windisch's
most valuable article ' Relativpronomen ' in Curt. ' Studien,' vol. 2.
Observe the form, which corresponds to agham and tvam, the pro-
nouns of the first and second person : and see note on viii 3.

samipe, 'in the presence of,' sam + Vap weakened to ip (cf.
ipsita i 4), just as in Latin compounds we find i, e.g. inquiro from
quaero, &c. For samipam, similarly used, see ii 24 and vii 4
note.

16. praijaQamsuh, 3 pers. plur. perf. of pra -f-^ganis, 'to speak of,'
'laud,' orig. kas, whence Latin Ca(s)-mena, Carmenta and carmen
(for cas-men), which has therefore nothing to do with Vkar to make,
despite the tempting analogy of 7rou7/xa) ; probably also censor,
censeo, <fec.

kutuhalat, 'eagerly,' xiii 48, ablative of attendant circum-
stance, derived from the primary sense of external cause, which is
common : but this derived use is uncommon.

22 NOTES ON THE NALOPAKHYANAM [i 17.

1 < • * There was a passion for an unseen object of these two constantly
hearing (each other's) virtues.' tayoh is dual gen. of tat. adrista-
kama is a genitively dependent T. P. abhut, aorist of ^/klm
, grinvatoh is dual gen. pres. part, of ^/gru (i 3 note) a verb of the
5th class, which therefore adds nu to the root to form the present
base, and changes u of the root to i by dissimilation.

anyo-'nyam, i.e. anyo (nominative) anyam 'the one towards
the other.' We should certainly have expected a compound here
like Greek aAAr;Aa>. It is however rather an anomalous compound
resembling Icrriv of. Compare parasparatas, v 33.

vyavardhata, 3 sing, imperf. middle of vi + Vvridh : *ne Pei"f-
vavndhe iii 14, and p. p. vnddha xxvi 9 : for root see viii 14 note.

hncchayah, ' heart-lier,' i. e. 'love,' from hrid (/capS-ia, cord-,
heart) — observe the rare and irregular substitution in Sanskrit of h
for k. This is not uncommon when the original sound was the
aspirate gh ; so that Latin and Sanskrit correspond, e.g. hamsa, XQV>
hanser; hima, x^^ hmnips ; \/ha, s!xa i*1 X"0?' x^(TKi0} hi-sco. The
second base, gaya, is from Jqi ' to lie,' orig. kt in kcljku, &c. — Note
that d (or t) + g = cch. M. M. §§ 62 and 92.

Kaunteya, i 7 note.

13# agaknuvan, ' unable,' pres. part, of a + Vgak (5th class, inserting
nu), a verb with no obvious connections. Benfey thinks queo may
be for que(c-i)o, which would not be a greater change than that of
aio from agh-io, which seems certain. Note the composition : we
have a(n) — negative — with the participle, just like Latin impotens :
but * a-gak is as impossible as * im-possum. Similarly in Greek we
can have aSwaro?, and hence aSwareco, but no * aSwajaai.

dharayitum, inf. of dharaya, causal of v/dhri (dhar, perhaps
Opavos and Opovos, fretus, frenum : so Curt. no. 316) a very common
root in Sanskrit. The causal and simple verb have nearly the same
meaning, 'to bear,' 'maintain,' 'endure': see iii 14.

hrida, instrumental where we should expect a locative : so
Cicero used ' animo ' instead of the older ' animi.' Any part of a
man can be regarded as instrumental : so one use is almost as natural
as the other.

antahpura-samipa-sthe vane, 'in a wood situated in the
neighbourhood of the private apartments,' a locatively dependent
compound of antahpurasamipa and stha, which the Indian gram-
marians regard as a derivative of stha ' to stand,' formed by dropping

I 18.] OR TALE OF NALA. 23

final a and adding d. Antahpurasamipa is a genitively dependent
T. P. — < the presence of the inner apartment ' : and antahpura itself is
a K. D. formed of the indeclinable antar, * within' (inter), and pura
(^/pri, orig. par, whence 71-0X19, plenus, &c), 'the within-building,'
generally applied to the women's apartments, but sometimes used, as
here, in a wider sense.

raho gatah, 'gone secretly.' Rahas is an ace. used adverbially,
comp. xviii 1 4. It is from >/rah : aspirates in Sanskrit often pass
into h at the end of a root, e.g. ^/sah for sagh (c^w, e-a-x-ov), \/vah
for vagh (Fcx-^j Foxos, &c, veho), *Jgra,h for grabh i 19, &e. Note
that the same change is found, though very rarely, in Latin, in veh-o,
trah-o. The original radh is Gr. ^/Aafl, whence \d6os (Theok. 23. 24)
parallel to rahas in form but not in meaning.
19. hamsan. This is a frequent bird in epic poetry, the wild grey
goose (x^j hanser, goose — but the nasal survives in 'gander').
Dean Milman wrongly translates ' swan.'

jatarupa, 'gold,' but why 'born-form' should mean this is not
clear: perhaps originally = naked (so P. W.), then 'unalloyed'
(metal). Jatavedas, the Yedic epithet of Agni is described as the
' knower of the essence ' (jata), Grassmann, Diet. s.v.

panskntan, 'adorned,' supra i 11 note. Perhaps the s repre-
sents an older form of \/kri, i.e. skar, cf. samskrita, samskara,
avaskara, &c.

vane, &c., 'one of those birds as they were wandering in the
grove he caught.' vicaratam, gen. plural of vi + >/car 'to go in
different ways],'; comp. xxiv 59. Vi, a very frequent element in com-
position = (d)vi, = Sis for SFi-s (where the v is lost, not the d), Lat.
bis (comp. the change from duonus to bonus, &c.) our twy-(form), &c.
For ^/car see v 9 and vi 8. jagraha, perf. of Vgrah : grahitum, infini-
tive, i 24. The Vedic form is the original grabh, to which our slang
word 'grab' corresponds more exactly than 'gripe' does : p however
is found in all the Low German dialects (see Skeat, Lex. s. v.), and
H. German shews the f in greifen : so perhaps the original letter
was b, changed to bh in Sanskrit alone. The y at the beginning of
the word is retained in all the Teutonic languages because r follows :
in^roots beginning with two consonants Grimm's Law generally fails
because of the assimilation. Derivatives in Sanskrit are graha, 'a
serpent,' lit. 'a seizer' xi 21, and garbha, 'an embryo," 'that which is
conceived ' = j8pe<^>09, where labialism has taken place, see also xvi 1 6.

24 NOTES ON THE NALOPAKHYANAM [i 20.

20. antariksa-go, 'sky-goer,' 'bird,' aloe. dep. T. P. Antar-iksa =
' that which can be seen within' or 'into,' from autar (i 18), and
Viks, 'to look,' a weakened form of ^/aks (whence aksa, 'an eye,'
i 4), a secondary root from ak (oc-ulu-s, 07r-a>7r-a, labialised.)

vacam vyajahara, 'uttered a speech,' and so as being equiva-
lent to ' addressed ' it takes the accusative Nalam. So jitva rajyam
Nalam, vii 5, where see note ; uvaca Naisadham vacah, ix 25,
Rituparnam vaco bruhi, xviii 23, &c. It is common enough in
Greek, e.g. Herod, i 68 Owvfxa irouvp^voi rrjv epyao-Lqv. Vyajahara is
perf. of vi + a + Vhri, ' to take,' weakened from ghar, x€P~ in X61/3? &c«>
Curt. no. 189 (an interesting comment). "With these two prepositions
it= 'to utter'; comp. xxvi 18 : for its uses with a alone, see xi 29
note on ahara.

hantavyo te, 'to be slain of thee'; for the genitive, see note
on i 4. Hantavya is fut. pass. part, of sjh&n, an(i is both in form
and in its use here identical with Gr. -reo. See notes on xix 16,
xxiv 20. The derivation of ^han is perplexing : there seem to have
been no fewer than three different roots meaning to 'strike' or 'kill,'
from any one of which \/han might come, (1) ghan, seen in the base
ghna (e.g. catru-ghna, 'enemy-slayer,' xii 18), also in ghataya, the
causal of */han; (2) dhan, whence Oolvcltos, Oecvoj, &c, and nidhana,
ii 18, see note; (3) bhan, = fev whence <f>6vo<s, &c, Curt. no. 410 : the
Lat. -fendo could also come from any one of these three forms.

saka<je, 'in the presence of (seei 12 note), a noun formed from
^/kac, a special Sk. root for which see xvii 5, note on san-kaga.

yatha mamsyati : so with yat in xviii 20 we find a future —
tvaya hi me bahu kritam...yad bhartra 'yam samesyami. But gene-
rally after yatha in the final sense the optative is found, just as with
o7r<os, though in Greek also there are still remnants of the indicative
future. Compare for the Sanskrit use v 21, xii 107, 121, xiv 14,
xv 6, xvii 40, xyiii 16.

tvad any am, 'other than thee.' So xi 38 Naisadhad anyam.
The same ablative occurs Hor. Epp. 1. 16. 20 neue putes alium
sapiente bonoque beatum. In Greek we have the genitive (doubtless
for the abl.) after aAAos (aAAa ran/ SikcuW, Xen. Mem. 1. 2. 37), erepos,
8ia^>opo9, &c. It is the regular construction in Sanskrit as in Latin :
comp. duhkhad duhkham abhyadhikam, xi 16, and note there.

22. utsasarja, 'let go,' perf. of ut + ^/srij v 27 note, orig. sarj which
is seen in the perfect. The vowel ri is really nothing but a weakened

I 22.] OR TALE OF NALA. 25

ar, as may be clearly seen by comparison of the numerous words in
which it occurs with the corresponding forms in other languages: e.g.
hrid = «apS-, see i 17 note, driQ = Spa* for SapK.

samutpatya, 'having flown up,' indecl. part, of sam + ut + Vpat
(pat, TreTOfxai and 7rt7r(c)Tw, peto, feather). The two senses to 'fly'
and to 'fall' (Curt. no. 214) are found in Sanskrit as well as in
Greek ; see nipetuh (next line). Although samutpatya is the indecl.
part., yet logically it agrees here with hamsah. The construction of
these so-called participles seems often loose in Sanskrit, and thereby
we are reminded of their origin. Sometimes, as here, they agree with
a noun in sense though not in form : sometimes they are thrown in
at random with no noun to which they can be referred, except loosely
from the context. Thus in Hitop. 18 mitralabhah...pancatantrat
tathanyasmad granthad aknsya likhyate, i.e. 'the getting of friends is
described (by some one) having extracted it from the Panchatantra
and other sources'; comp. xx 24. Often they become mere preposi-
tions, e.g. ix 21 samatikramya parvatam, 'beyond (lit. having crossed)
the mountain.' There can be little doubt that both forms of this
participle, that in -tvd and that in -ya, are alike old instrumental
of verbal nouns ending in -tu and i respectively. Viewed in
this way their apparently loose construction is seen to be natural.
Thus in the passage quoted above aknsya is ' by the taking it,' an
instrumental of *aknsi, i.e. a + Vkris + 1. Compare the use of kritva,
x 10 note, and the passages quoted at viii 22.

agamams tatah for agaman tatah : cf. khagamams tvaramana,
i 24, = khagaman tvaramana. M. M. Gr. § 74, M. W. § 53. In either
case the s may represent a lost final letter of the word, retained under
these circumstances because euphonically useful, but not elsewhere.
Thus agamans may be for agamant(i), the i having changed t to s ;
khagamans may be the older full form of the ace. plural, like the
Cretan toVs and tolvs.
23. nipetuh, 3 plur. perf. of ni + Vpat, see samutpatya, above. For
the change of a to e see M. W. Gr. § 375 a, M. M. Gr. § 328. 1.
ni is a common prefix meaning ' down ' : it has no clear cognate in
other languages. Curtius conjectures (no. 425 note) that it = am and
so = Gr. €i/i, and has got the secondary meaning 'down' like cvepot
'those within' the earth and so below it : he also compares H. Ger-
man ' ni-der,' our ' nether,' which is very probable. For the cognate
form 'nis' see ix 6 note. San-m-patita, the p. p. of the causal, occurs
iv 3. Ut + v/pat, the opposite of ni + */pat, occurs ix 15.

26 NOTES ON THE NALOPAKHYANAM [i 24.

24. adbhuta-rupan, 'of exceeding beauty': adbhuta is prob., as
Bopp suggested, a corruption of atibliuta.

vai, intensive, prob. of the preceding word alone : so below
i 28 with tasya, and very often thus with a pronoun ; ke vai,
iii 2, esa vai xxvi 5, <fcc. : with a verb at ix 8, &c. See vii 4 note.

hrista, p. p. of Vhris orig. hars (horrere, where the second r is
due to assimilation) Ho be stiff or erect.' In Sanskrit it expresses
' delight ' — the state in which the hair over the body is erect : hence
harsa = delight, x 2 : comp. also xxvi 32. Hrista occurs again, ii 25,
v 30, &c. : hrisita 'erect' of flowers (with inserted i) v 24, xxiii 17 ;
the perf. jalmse, xxv 8. In Latin the meaning is, of course, opposite.

khagaman(s), ' sky-goers,' like antariksaga above i 20 : the
shorter form kha-ga occurs ix 15.

tvaramana, 'in haste,' middle participle of ^/tvar v 2 note.

upacakrame, perf. mid. of upa + ^/kram ix 6 note. Grahitum
upacakrame is a parallel construction to the Latin ire with the supine
— as though it were 'subiit captum.'

25. visasnpuh, 'went this way and that': 3 plur. perf. of vi + Vsrip
(sarp, ep7rw, serpo). Observe that the vowel ri is gunated in the
singular (as in sasarja from Vsrij, i 22) but not in the dual or
plural : M. W. Gr. 364 b.

pramada-vane, ' in the women's grove.' Pramada is from
>/mad 'to be excited' (mad, madeo, madidus, />iu8ao), Curt. no.
45G). The participle pram atta = careless, unobservant, xxiii 20,
Meghadiita 1 : with ud, it has an intensified sense ii 3, viii 1, &c.
and with sam, vii 10. Mada occurs vii 10 = madness ; xiii 7 (where
it comes nearer to the primary sense, as shewn by the Latin) = the
juice which flows from the elephant's temples when rutting.

ekaikac,as, i.e. eka + eka + cas ( /as), ' one by one.' So sarvagas
ii 22, x 9, &c. bahugas = 7roXXaKts, &c. The history of the suffix is
not clear, but it attaches itself to numerals.

samupadravan, 3 plur. imperf. of sam + upa + Vdru, 'came run-
ning up together.' Dru (a special Sanskrit form) 'seems to belong to
the same family as DRA in St-Spa-o-Kw, /JSpa/x in eSpapov, and /s/Spair
in SpaTT-errj-s : it may be a weakening of DRA, or a formative with u
from an older dar (daru, dru; comp. tar, r(a)pv in Greek).

26. ' But the goose which D. ran close up to, took a human voice and
spake thereupon to her.' Note the attraction of hamsam to the
relative yam: it is like the well-known 'urbem quam statuo vestrast'
of Yergil : but in Sanskrit it is one of the commonest forms of the

I 26.] OR TALE OF NALA. 27

relative construction to put the noun into the relative clause which
precedes (as here) see iv 3 note : so that the attraction is natural.

samupadhavad, from sam + upa + a + \/dhav a lengthened form
of Vedic ,vAlhav= @ep in Bim.

antike, lit. 'in the neighbourhood,' as i 23 above. The word
is mainly used adverbially like avra, avr^v, avri in Greek. In Manu
ix 174 matapitror...antikat= 'from the presence of (i.e. away from)
mother and father.' The history of this family of words is obscure.
Curt. no. 204.

giram, ' speech/ in plural = ' words ' xi 6.

27. A^vinoh sadri^o, 'like the Acvins, cf. tadng, i 13. The geni-
tive, here and with samah in this same line, is parallel to the Latin
genitive with similis, found in old Latin; but the dative in the
Augustan age. The Acvins, i.e. 'the horsemen,' are the Castor and
Pollux of Indian mythology. They are Vedic deities, and the object
of enthusiastic worship. They have healing power, wherein they
resemble Apollo Paian, and like him they are light-gods. See Dow-
son, Diet. s. v.

28. ' If thou shouldst become his (tasya vai) wife, 0 very fair lady,
fruitful would be this thy high birth and beauty, 0 shapely maid.'
varavarnini is from vara + varnm : for vara see i 4 : varnin is a
derivative of varna ' colour,' cf. pandu- varna ii 3, and vi- varna ii 2,
but also the term for ' caste,' as originally dependent on colour — see
M. Williams, 'Indian Wisdom,' 218 note. The compound is some-
times used in the literal sense (as a derivative) ' having a beautiful
colour' (see P. W. s. v.) : but varmni (literally, 'belonging to a varna
or caste ') has got a secondary sense of ' woman ' — and so the com-
pound =' fair woman.' bhavetha = bhavethas, 2 sing, optative
middle, but with no different sense; the active bhavet occurs in the
apodosis. Note the form of the conditional sentence : it corresponds
with the simplest Greek form, d y£voio...y£voiTo (av), except that
nothing answers to the av ; which is however no essential part of the
construction (as is shewn by the epic usage), but is added to make it
more clear. At xii 126 we have the imperative in the apodosis,
yadi janitha nripatim...camsata me. Sometimes a participle occurs
with asmi understood, as at xiii 68, xiv 24. The indicative future
is found with yadi quite as often as the optative ; e.g. iv 4 yadi na
pratyakhyasyasi...visam asthasye-'if thou shalt not reply... I will,
&c.' : here again we have Greek and Latin analogy as well as our own.
This use of the indicative is the oldest and most natural, as is plain

28 NOTES ON THE NALOPAKHYANAM [i 28.

when we consider that the conditional and final particles are nothing
but locatives of pronouns: thus yad-i is 'in which (case)' an old locative
of yat (yad), the relative base ; just as ut (uti, cuti) is the locative of
the corresponding base kat (quod), and 07ra)s is the ablative of the
same base labialised : el and si are also presumably locatives from svai
(which occurs in Oscan) loc. of base sva: see Curtius no. 601.

saphalam, ' fruitful,' lit. ' having fruit with it,' a B. V. com-
pound. For phala see ix 11 note.
29. 'We have seen the Gods, the Gandharvas, men, the Nagas and
Rakshasas; and yet by us no one of such a kind has been seen before.'
Supply smas with dristavantah, the past active participle of >Jdriq
(i 13 note), formed from the base of the passive past participle by
the suffix -vat; cf. kritavantah ix 9, kritavan xi 17. The same suffix
(in the form For) is used in Greek, but added to the perfect base as
in 7T€-cf>evy-(F)oT : corresponding to the Sanskrit forms in -vas, e.g.
x 9 upeyivan (from upeyivas), where see note. The Gandharvas
have been identified (as to name) with the Kevravpot : if so either
there is a double Sanskrit weakening, or the Greeks have tried to
get some etymology (however fruitlessly) for a foreign word and
so altered its form : however there is no resemblance in function, the
Gandharvas being in Epic poetry the minstrels of the world of Indra :
in the older Sanskrit their work is not clear, but in the Veda they
prepare the soma-juice for the Gods. See Dowson, s. v. In the P. W.
it is suggested that the primary Gandharva may have been the genius
of the Moon: hence the connection with Soma. Uraga, 'serpent'
(from uras ' chest ' xxiv 45 and ga ' goer ') v 5, xi 27. These serpents,
the Nagas, as they were specially called, had human faces and dwelt
beneath the earth : see note on Bhogavati v 7. The name also be-
longs to a non- Aryan race, see Dowson, s. v. Raksasa is the name
of a race of evil spirits, specially occupied in hindering the devotions
of holy men. Thus in Sakuntala, act 3, end (where they are called
' pigitac.anah,' ' feeders on raw flesh), their shadows ' sandhya-payoda-
kapigah ' ' red as the evening clouds ' are said tb be cast upon the
altar of sacrifice, hindering the worshippers. Like the Dasyus, they
may have been historic. "It is thought that the Bakshasas of the
epic poems were the rude barbarian races of India who were subdued
by the Aryans," Dowson, s. v. The combination of classes, beginning
with the Gods, seems strange. But it must be remembered that the
Gods were themselves mortal at first, and only attained immortality
by sacrifice and austerities : see the curious passage in the Catapatha-

I 29.] OR TALE OF NALA. 29

brahmana, translated by M. Williams, 'Hinduism,' p. 35, and that
from the Aitareya Brahmana (trans. Haug) quoted in ' Ind. Wisdom,'
pp. 31, 32. The physical character of many of the deities (such as
Indra and Agni) is transparent, and must have always been so.
Eternity belonged only to the great self-existent cause (Svayambhu).

hi (ii 19, viii 18, ix 6, 16, 34, &c.) generally goes in a clause
which gives directly or indirectly the reason of an action or state-
ment. Thus here the connection is ' It is because we have seen the
Gods, &c. that we know that there is no one like Nala' : in ii 19,
the link is still plainer. It corresponds throughout to yap (see esp.
xii 119, xxvi 25), including the 'inceptive' use at the beginning of a
narrative (e.g. iv 20), where the idea of causality is certainly latent.
Sometimes it seems little more than yc. At xxii 2 and 5 it seems
completely otiose.

tathavidha, comp. of tatha and vidha ' form,' ' manner,' from
vi + ^dha, notes on iv 17 and 19. "Vidha must not be confused as to
form (though very parallel in use) with Greek -etS^s from ^vid.
30. varah, i 4 note.

vi5istaya, for vicistayas, genitive of p. p. of vi + ^/gis 'to sepa-
rate,' a very common Sanskrit root, but not obviously found in other
languages : Benfey compares quaeso, which would do as to form but
the meaning is not close. Vigesa = ' difference,' iv 16 ' excellence ' (cf.
the Greek use of Sia<£epa>) ; and often at the end of a compound = the
best; vigesena is used adverbially, ii 23 = especially; vigesatas, xi 5,
adverbial ablative = 'conspicuously.' Agesa viii 20 = ' non-division '
i.e. 'entirety.' Qista (alone) occurs ix 2: avagista = left, forsaken,
viii 5; gesa iv 31 note.

vi^istena, sociative use of the instrumental, vi 2 note. ' The
union of the illustrious (Damayanti) with the illustrious (Nala) will
be excellent.' Note the independent use of the potential ' bhavet,'
or optative, as it is perhaps better called, to bring it into comparison
with other languages : bhavet = bhava 4- 1 + t, where i is the mood-
sign, just as in Greek <pvo 4- 1 + («), cf. Latin sim, velim, edim, &c.
This form corresponds however in use to the conjunctive as well
as to the optative. There can be no doubt that the independent use
of both moods is older than the dependent : it still exists in Epic
Greek; e.g. ov yap tto> tolovs FlSov dvepas ovSe Fi'Sco/aou, A 261; Jlarpo-
kXio rjpiot KOfir/v oVacrai/u (pepeaOai, \I>. 151: and it has survived in cer-
tain well-known constructions in later Greek and Latin, e.g. in
the ' conjunctivus deliberative.' Just as in Greek, the further back

30 NOTES ON THE NALOPAKHYANAM [i 30.

we go, the commoner do we find the independent use, so also do we
find in Sanskrit. So in Rigveda 5. 4. 7 vayam te, Agna, ukthair
vidhema, ' we will serve thee, Agni, with prayers,' where the optative
is nothing more in use than an indefinite future : and this construc-
tion is very common. But in this poem, belonging to the later
Sanskrit literature, it is in conditional sentences (e.g. i 29) or final
clauses (e.g. v 21, xii 107, &c.) that the optative is chiefly found :
though it is also found independently, as here, viii 6, 18, &c. : and see
my notes on ix 35 and xix 41.
31- vigam pate, 'lord of the people,' the uncompounded form, to
which the Vedic compound Yigpati corresponds. Weber, 'Indian Lite-
rature,' p. 38 (Eng. tr.), speaking of the state of society to which the
"Vedic poems bear witness, writes " There are no castes as yet : the
people is still one united whole and bears but one name, that of
'vigas' 'settlers.' The prince who was probably elected was called
Vigpati, a title still preserved in Lithuanian." Later on, the 'vigas'
developed into the ' Vaigyas,' the third class, the agriculturists settled
on the land ; the name, though of different origin, has the same sense
as Latin ' assiduus ' : it comes from vik, Sk. s/viq, ' to enter in ' or
' upon,' (vicus, oTkos, wick), a root which has taken to itself curiously
different associations in different languages, e.g. in the Sanskrit, in the
Greek from the special use of Uveo/Aai, ikct^s, and in the Norse,
through the derivative Vik-ing. In this title, vigam pati, there is
doubtless a survival of the old general meaning. The king is the lord
of the people, not specially of the Vaigya class, though Benfey rather
fancifully explains it so (Diet. s. v.) inasmuch as the Brahmans are
the king's superiors, the Kshatriyas are his equals, the Vaigyas
therefore are left to be his subjects, the Qudras (or 4th class) being
too base to be taken into account. For the Vaigyas see also M.
Williams, 'Indian Wisdom,' pp. 234, 235.

abravit, ' spoke ' : the verb Vbrii (2nd class) inserts irregularly i
between the base and the terminations in the 1, 2, 3 sing, pres., the
2, 3 sing, imperf. and 3 sing, imperat. See M. W. Gr. § 649.

tvam apy evam Nale vada, 'so then speak thou to Nala.'
Api is the Greek bci, and is very frequent both as a strengthening
particle, as a conjunction, and (in composition) as a preposition. In

1 Full proof of the originally independent use of the conj. and opt. moods,
and of the origin of their dependent use out of loose parataxis, must be reserved
for a larger work (now in preparation) on the origins of syntax comparatively
treated.

I 31.] OR TALE OF NALA. 31

the first use it corresponds to Greek ye, qualifying generally the word
before it, as here (tvam api = (rvye) also ii 25 vayam api, iii 4 ayam
api (ovtos ye), &c. Sometimes it is rather like kcu or etiam, viii 18,
vinac.ed api 'he might even die.' At ix 19 it = ultro, vaso 'py
apaharanti me ' they are actually taking away my robe.' At xi 35
it introduces a new subject, much like aAAa; Damayanty api...pra-
jajval' eva manyuna : comp. xxiv 44, xxv 8, &c. At viii 6 it begins
a sentence, 'api no bhagadeyam syat,' rather like 'ergo.' All these
meanings are deducible from the primary adverbial force 'over and
above'; further than which the history of the word can hardly be
carried. That sense is well seen in the Greek adverbial use, e.g.
Soph. O. T. 183, ev 8' aAoY/H 7roAiat r art /xarepes.

Nale, the locative, a common Sanskrit construction with verbs
of speaking, e.g. ii 6, viii 21, xviii 15, where in other languages we
should find a dative. Similarly at ix 8 a locative is used with a + ^/stha
'to help' (lit. 'stand to'); at xxvi 23 with a + »Jdhk; often with Vkri
followed by an ace. e.g. priyam mayi kartum 'to do a kindness to
me.' The connection in form between the dative and locative is close,
and the meanings also play easily one into the other. This is best
seen in Greek, where the so-called datives of the consonantal class of
nouns (e.g. 'EAAaSi, Ix&v-l, 71-oAc-i) are really locatives in form, and very
often so in sense. It is a very plausible conjecture that the dative is
only a differentiated form of the locative ai instead of i: and this
differentiation may have been at first only the change from short to
long i: then in progress of time this 1 may have changed into ai
phonetically, just as in England the I sound has regularly changed into
ai e.g. in words like 'pride' 'desire' 'mine': see a paper by Mr
Brandreth in 'Trans. Phil. Soc. Lond.' 1873, 4, p. 279.
32. tathety uktva, i.e. tatha lti uktva = ' having said so (i.e. yes).'
This very common use of ' lti ' is one of the greatest peculiarities of
Sanskrit syntax. It follows, and marks, the word or words spoken,
when we should use inverted commas ; ' so ' (lti) having said. By
this simple device Sanskrit could dispense with all the refinements
of the ' oratio obliqua ' in other languages : and it thus lost a great
incentive to the development of the conjunctive and optative moods :
because the indicative mood alone could suffice, the reported words
being left in ' oratio recta.' lti can mark a thought as well as a speech :
thus at xiv 14 we have ' maya te 'ntarhitam rupam na tvam vidyur
jana iti,' literally "by me thy form has been changed 'lest people
should know thee' (thinking)." It is found in Yedic very much as

32 NOTES ON THE NALOPAKHYANAM. [i 32.

in later Sanskrit. Its origin is uncertain : it is commonly supposed
to be connected with the demonstrative base i: but it does not appear
what case it is to be. It stands at the end of each canto of the
poem, as just below * lti Nalopakhyane prathamah sargah' 'here ends
the first canto in the Tale of Nala.' There it seems to begin a sen-
tence : in reality it joins on to all that has gone before : ' asid...nya-
vedayat ' (lti) = the first canto : comp. also xix 9, where it is the first
word. For its use with apparently dependent clauses, see ix 35 note.

uktva, indecl. part, of Vvac. M. W. Gr. § 650 and 375 c : M.
M. § 311.

andajah, 'egg-born,' a good periphrasis for a bird.

agamy a, i 13 note.

nyavedayat, causal of m + vVid = ■ made to know' i.e. Hold':
so ii 6, &c. But it has not the accusative of the person as it ought to
have ; just' as our ' certify ' is commonly used with the ace. of the
thing not of the person.

CANTO II.

1, tacchrutva, 'having heard this,' i.e. tat grutva, see i 17
notes.

tatah prabhriti, ' thenceforward.' Prabhriti, a noun, = 'bearing
forward,' from ^blii-i (bhar, <£epa), fero, bear), but only used in
classical Sanskrit as the second word of an adverbial phrase, gene-
rally either with the common ablative or the older ablative in -tas,
as here: but also adya-prabhriti, Savitri ii 23, 'from to-day onward.'
For form cf. atah param ix 23, ato-nimittam ix 34, where atas
is similarly an ablative. It is also used (like adi, see iii 5 note) at
the end of a compound to signify ' et cetera,' so in the Indralok-
agamanam (ed. Bopp) ii 18 Vigvavasu-prabhritibhir Gandharvaih
= ' with the Gandharvas, having Vicvavasu first' — 'the Gandharvas,
viz. Vigvavasu, &c.' The construction here is noteworthy; it is not
neuter in form, for prabhriti is feminine; yet it is used as a neuter.
The phrase is practically an Av. B. compound ; and at the end of
these compounds a word of any gender can be used, provided its
termination is not inconsistent with the neuter, so that the whole
compound may be regarded as neuter : e. g. a-mukti, ' up to deliver-
ance,' &c. ' See M. M. Gr» § 529, and supra, page 4.

svastha, 'her own self,' 'under her own command' : the nega-
tive asvastha ii 5, and ati-svastha ii 7. Stha has lost its radical
force here, as often: compare samipastha i 18 = 'being in the
neighbourhood,' vanastha xxiv 18, and pra + ^/stha = 'set out,'
i.e. actual motion, because of the 'pra,' xii 1 : compare also ni-bha
(xi 32) ' like,' from ni + ^/bha ' to shine,' but there only 'to be ' ;
abha (xiii 63), sabha (iii 5) where see notes: so consisto, exsisto in
Latin, where the simple verb denotes no more than ' being.' If -stha
had survived alone, the root ^/stha and all its other derivatives having
perished, we should have called it a ' formative suffix,' like ka, ra,
la, &c, and should have been equally uncertain about its origin.

3

34 NOTES ON THE NALOPAKHYANAM [il 2.

2. cintapara, ' sunk in thought.' There is a double-formed root,
^cit and ^/cmt (10th class) 'to think/ ii 7, &c, whence cmta here, and
cetana ii 3, cetas xi 24. It is perhaps a secondary of ^/ci (v 15),
orig. ki, probably ri-to, Tijxrf Curt. no. 649 : and see note on ketu xii
58. Para, originally = other (cf. perendie, lit. ' the other day,' per-
haps parumper), then ' other than common,' ' distinguished,' ' promi-
nent ' ; so here, ' having thought prominent,' a B. Y. compound ; cf.
dhyanapara, next line. (By a parallel way aAAos in Greek sometimes
meant 'other than right,' i.e. 'wrong': compare perhaps Latin
1 perperam.') Para also = ' hostile,' i. e. other than a friend vii 6,
x 19, xii 30. Parama follows the simpler meaning of para, = 'pre-
eminent,' 'best,' here and iii 15, v 22, &c.

din a, ' miserable,' p. p. of ^/di, ' to waste,' distinct from the
Vedic roots ,,/di, ' to shine,' (akin to the common ^/div and dip iii
12, xi 13), and ^di, 'to fly.' At ii 27 we have adin'-atma, 'with
happy mind.'

kriQa, 'thin,' of uncertain origin, connected by Bopp with
'parcus,' but that is probably from ^/spar, whence our 'spare.'
Curtius (no. 67) connects the rare word koXckoVos, and Lat.
gracilis.

vadana, 'face,' but properly 'mouth' (cf. Latin os), i.e. 'the
speaking instrument ' (comp. anana, iv 28), from ^/vad = Gr. i>S, comp.
/cat ra \xkv ws vSeovrai, A p. Bhod. ii 530 : the forms aei'Sw, aotSo's are
probably cognate, Curt. no. 298.

mhQvasa-parama, a compound like cintapara. Nih-cvasa,
'sighing,' from nih ('out,' and oftener » 'not,' perhaps = am, Doric
form corresponding to avzv from ana, the negative prefix, Curt,
no. 420), and cvasa from ^vas, ' to breathe,' = ^/ques in questus,
querella, not improbably identical with A. S. hweosan, ' to wheeze,'
see Benfey, Diet. s. v.
3# urdhva-dristir, ' with up-cast look,' a B. V. compound.

unmatta, i 25 note.

ksanena, 'instantly,' 'in a moment, ' instr. of>ksana, 'a moment,'
v 1 : plausibly supposed to be corrupted from iksana from ^/iks,
i 20 note ; comp. German ' augenblicklich ' ; see note on abhiksnam,
ix 34. .

hncchay'-avista-cetana, 'having her mind entered by love,'
a B. Y. compound, of which the first part, hricchaya + a vista, is
itself an instrumental T. P. Avista, p. p. of a +^19, i 31 note:
whence vega and vecman, 'a house,' iii 10, xxi 16, &c; the a is re-

II 3.] OR TALE OF NALA. 35

dundant, as vi is in vi-vic-ate, ' the two entered ' ii 14 : at iii 10 pra
with vestum has no additional force.

These two lines seem to be patchwork : the last half of 2 could
be well spared, and perhaps the last half of 3 : the repetitions are
obvious and weak.

4. • Neither in lying nor in sitting nor in eating (a regular Dvandva
compound) findeth she pleasure at any time ; not through the night
and not by day doth she lie down, wailing ' Ah me, ah me ' again
and again.' gayya, from J%i, i 17 note: asana, from ^as i 11
note ; comp. Lat. ara (i. e. as-a) the base or seat of the ' raised ' part
(altare) : bhoga, from ^/bhuj, Latin fungor, ' to eat,' as xiii 68, ' to
enjoy,' iv 8 : distinct from the other ^/bhuj, Ho bend ' (<£evy<o, fugio,
bow) ; this second is not so common in Sanskrit. ratim, from
^/ram, vi 10 note, vindatl, from ^vid ' to find,' which is conju-
gated in the sixth class, and inserts a nasal in the present base, as
many others do: M. M. app. no. 107, M. W. Gr. § 281. It is
distinct from ^/vid ' to see ' or ' know,' of the second class : see ix
18, &c; at vi 6 avmdata = 'she has taken (in marriage).' The p. p.
vitta is very common = ' riches,' xxvi 4. In the passive voice the
verb means little more than 'to be ' : see ix 29, xiii 40, xvii 5,
xxvi 5.

karhicit, indefinite from karhi, 'when,' interrogative. The
form ka-rhi is curious; cf. tarhi, which Benfey (s. v.) explains
as tatra-hi, rather plausibly. Karhicit is nearly always used in
negative sentences, like Latin quisquam, because the idea ' any at
all' is rarely needed in a positive sentence : it can come however
in an interrogative sentence,. e.g. xxiv 22, katham... karhicit?

diva, 'by day,' instrumental of div, used as a noun: so kaigcid
ahoratraih xii 89, ekahna xix 2. In Latin die is for diei, a locative.
Observe the change from naktam, accusative. The true Latin parallel
(there is no Greek one) is the instrumental ablative of continued
time, which (though little recognised by grammarians) appears con-
stantly on tombs, e.g. vixit annis xx. It is 'by the space of 20
years' ; the time is regarded as instrumental to the result.

Qete. M. W. Gr. § 315. rudati, fern. part. pres. of ^/rud,
x 20 note.

5. tad-akaram, 'having these external signs,' a B. V. compound,
based on a K. D. — not a T. P. the class in which tat is most com-
monly found. Akara has this special sense, 'the bodily sign of an

3—2

36 NOTES ON THE NALOPAKHYANAM [il 5.

inward feeling,' e.g. paleness : so in Hitop. 1084. 5 we find

akarair in-gitair gatya cestaya bhasanena ca
netra-vaktra-vikarena laksyate 'ntargatam inanah,

i.e. 'by the features, gestures, gait, action and speech, by change
of eye and mouth is seen the inward mind.' The simple sense of the
word is 'form,' 'make' : see v 5 : comp. vikntakara xiii 26.

jajnur, 3 plur. perf. of ^/jna, 'to know' (gna, yi-yvio-o-Kta,
gnarus, gno-sco). See iii 1 note for its meaning with different pre-
positions. For form see M. W. Gr. § 373.

in-gitaih, p. p. of ,^/in-g, a denominative of m-ga, 'movement' —
with "the same meaning; but commonly meaning 'gesture' or 'hint.'

6. narec,vare, locative, see i 31 note.

sakhi-jana, * companion-folk.' For j ana, soused, see ix 27 note.
Sakh'i is feminine of sakhi = socius, ^/sak, in Sanskrit ^/sac and /^/sap,
the latter corresponding to eir-o-fiaL, Latin sequor.

sakhiganat. Note the ablative with a verb of hearing. As in
Latin the ablative also is used (though helped out by the preposition
ab), it is probable that the Greek genitive in the same construction
represents an original ablative.

7. cintayamasa, ' he thought this matter very great with regard
to his daughter.' This verb has several constructions, the ace, the
dat., the loc, and as here ace. with prati; see P. W. s. v. : and for
the last construction cf. v 15 ^aranam prati devanam praptakalam
amanyata : xii 41 gin-rajam imam tavat pricchami nri-patim prati.

karyam, originally fut. part. pass, of ,^/kri (as it is in line 8),
' a thing to be done,' — but commonly used = ' business,' ' affair.'
Similarly knya is used regularly of an act of devotion ; compare our
' service.'

natisvastheva, i,e. na atisvastha lva, 'not as one fully herself :
lva = cos. For ati, see i 1 3 note,

laksyate, pres. passive of ^laks (iv 27, v 14, &c. — probably, as
Benfey suggests, a denominative from laksa, ' a ,mark ') formed, as
usual, with suffix ya. M. W. Gr. 461, M. M. Gr. § 397, &c. See
esp. § 401, "The ya of the passive is treated like one of the conjuga-
tional marks, which are retained in the special tenses only [pres.
imperf. opt. imperat.], and it differs thereby from the derivative
syllables of causal, desiderative and intensive verbs, which, with
certain exceptions, remain throughout both in the special and in the
general tenses." The Sanskrit middle and passive are therefore the

II 7.] OR TALE OF NALA. 37

same in their other tenses (exc. 3 sing, aor.): so that Greek and
Sanskrit are almost exactly opposed in regard to the passive, the
Greek distinguishing where the Sanskrit confounds, and confounding
where the Sanskrit distinguishes. The reason is given in the quota-
tion above. The Greek passive is only the middle voice developed :
* I do a thing to myself,' ' I have a thing done to myself,' ' I am
done to.' But in Sanskrit the special passive tenses are formed by
ya, and we may fairly suppose that this ya was the verb 'to go ' on
the analogy of the Latin infinitive 'amatum iri,' and the verbs
' uenum eo,' &c. 'To go to a state ' is a natural way of expressing
the getting or being brought into that state: cf. iv 7 martyo
mntyum ncchati, 'a man goes to death,' i.e. dies, and other exx. at
ii 18 : we might compare our slang phrase 'he is gone dead.' When
ya was once established in this use with verbs expressing a state, it
could be employed (in the less natural way) with verbs expressing
action.

prapta-yauvanam. Compare vayasi prapte, ill.

apasyad, 'he saw (i 13 note, and v 9) that Damayanti's self-
choosing must be held by him (Bhima).' atman is regularly used
with this reflexive meaning in Sanskrit, the pronoun sva not having
been differentiated into that sense, see i 15 note : for atman see note
on line 13.

svayam-vara is the 'self-choosing' by a maid of a husband,
a custom found more than once in the Epics, but elsewhere unknown.
It nowhere occurs in the Manava Dharmagastra — unless it be at
ix 90 — 92 : but that is probably an interpolation. Indeed it is con-
trary to the whole spirit of that code, which inculcates the entire
submission of women : see the beginning of chapter ix, e.g. line 3,

pita raksati kaumare, bharta raksati yauvane,
raksanti sthavire putra, na stri svatantryam arhati,

i. e. 'a father protects in childhood, in youth a husband, sons protect
in age : a woman is not fit for independence.' As this code repre-
sents an older stage of social usage than the Epics, and as modern
custom agrees with it, it is not plain how the greater freedom of
women, which is certainly observable in the Epics, should have
arisen. See M. Williams, ' Indian Wisdom,' p. 438. He says (ib.
note), " the Svayamvara seems to have been something exceptional,
and only to have been allowed in the case of the daughters of kings
or Kshatriyas." Compare Athenaeus, xiii 575.

38 NOTES ON THE NALOPAKHYANAM [il 9.

9. sannimantrayamasa, 'he caused greeting to be sent,' perf.
of sam + ni+ ^mantr (10th class — hence the periphrastic perfect), a
denominative verb from mantra, 'advice'; a term which in the older
Sanskrit is used for the Vedic hymns.

anubhuyatam, 'let this svayamvara be attended.' ^/bhu with
anu = ' to take part in a thing,' v 39.

prabho, voc. of prabhu 'lord,' pra + ,,/bhu. Yudhishthira is
addressed. Comp. vibhu ii 15, and vibhuti 'power' xvii 7.

10. abhijagmus, cf. jajnur, ii 5.

BhimaQasanat, ' by the command of Bhima' : abl. of origin of
action. Comp. Nalagasanat, viii 5 and 10: na te bhayam...bhavita
mat-prasadat ('by reason of my favour') xiv 18 : Vidarbhadhrpater
niyogat ' by the order of Bhima,' xvii 35, &c. But more frequently
the instrumental case is employed — the two uses being closely akin.
In Latin the two uses are combined in the ablative, which has taken
most of the work of the lost instrumental. But the true ablative-
use (i. e. origin) is plain in such phrases as Cic. de fin. I 1 3 guber-
natoris ars utilitate non arte laudatur. In Greek it is doubtful
whether any genitive represents the ablative so used : though a gen.
of place, from which motion takes place, is found, e. g. j3d9p(ov lo-TacrOe,
Soph. O. T. 142; but nearly always this use requires a preposition
to explain it.

11. hastya^varathaghosena, 'with the din of elephants, horses,
and cars,' a genitival T. P., of which the first part is a Dvandva.
hastin is ' the beast with a hand ' : compare karin (xiii 9) and
Macaulay's ' beast that hath between his eyes a serpent for a hand.'
Hasta (xxiii 16) may be formed by dissimilation from ^/ghad, whence
XavSavco and prehendo. ratha, ' a chariot,' xix 20 : in composition
at xii 44 maharatha is a 'great chariot man' or 'chief: dvairatha
(xxvi 3) is 'combat from a chariot.' ghosa is from ^/ghus, 'to
speak loudly,' 'proclaim,' ix 8: xii 6 mkunjan parisamghustan,
' thickets ringing all round ' ; xii 113 pra + ud 4- ghusta.

purayanto, pres. part, of puraya, i.e. v/pri declined in the 10th
class : or it might be called the causal of pri, but there is no differ-
ence in meaning ; M. W. Gr. § 640. The p. p. purna occurs xi 32 ;
sampurna v 7.

vasumdharam, 'the wealth-holder,' i.e. earth. For the m, see
page 6. The truer form vasu-dhara occurs v 47, and vasumati Cak.
i 25. Yasu is neuter; so that the m has no place, even in an
irregular compound. It is just possible that it may be phonetic.

>

II 11.] OR TALE OF NALA. 39

balair, &c, 'together with armies (sociative use) wearing as
ornaments varied garlands, conspicuous, and adorned full well/
malya, 'a garland,' from the simpler form mala, comp. malin xxv 6.
abharana, from a + ^/bhri, ii 1 note, drigya = spectandus.

12. yatharham, 'as was fitting' : an Av. B. compound, see page 4.
This class very frequently begins with yatha, e. g. yatha vrittam, ' as
it happened' i.e. 'exactly,' iv 31, xi31; yathakamam, ' pleasurably,'
v 41; yathagatam, 'as it was come (by them)' v 39; yathavidhi,
'according to rule.' A still stranger one is yathatatham, iii 2,
' truly,' lit. ' as (it is), so,' tatha being changed into tatham, because
(as already explained) it is necessary that the last member must
look like an ace. neuter : so yatha kamah has to become yathakamam,
but yathavidhi is unchanged because it looks like the van-class. Ob-
viously each of these compounds is originally a compressed sentence.

akarot pujam = pujayamasa (see iii 16, ix 36), 'did honour to.'
te 'vasams tatra, i.e. te avasan tatra, i 22 note, avasan is
3 plur. imperf. of ^vas, orig. vas, whence are formed aorv, torta,
Vesta, verna, &c, Curt. no. 206. The indecl. part, usya occurs
v41.

13. etasminn, for nn see M. W. Gr. § 52, M. M. Gr. § 71. 'At
that very time those best of the sages, mighty -minded, as they
wandered, having gone from here to Indra's heaven, Narada and
Parvata, great in knowledge, very holy, entered the abode of the
king of the gods, held in high honour.'

sura is ' a god,' perhaps shortened from ' asura,' Zend ' ahura '
'existent,' ^as 'to be1.' Here therefore suranam nsi-sattamau is
equivalent to devarsinam sattamau : a ' devarsi ' is even higher in
the scale than a ' brahmarsi,' i 6. Sattama does not imply that this
pair is actually ' the best ' — only that they are excellent : uttama is
used in the same way, e.g. ii 24, 31, &c. It is only in Manu (i 34)
that Narada is included in the list of ' great sages,' the direct off-
spring of Brahma. The list however varies : there are sometimes
seven (the seven Bishis of the seven stars of the great Bear,' see
M. Miiller, ' Lectures,' II 364), sometimes nine, and ten in Manu,
Narada himself being the tenth. At Bhag. Gita x 26 he stands first
of the Devarshis. Some of the Yedic hymns are ascribed to him —
the special function of the Bishis being to communicate orally these
hymns, which were handed down afterwards by the Brahmans : see
Dowson, s. v. Bishi and Narada : see also ' Ind. Wisdom,' p. 7.
1 See however note on Vsvar, xviii 26.

^ ^ ^ '" *-?*fr-

*C!S!WV*-

40 NOTES ON THE NALOPAKHYANAM [il 13*

atamanau, i going purposelessly,' x 4: from ^/at, whence atanam,
Hit. 571, ' gadding about' of women. At viii 24, the sense seems
to be more general, 'going'; just as €/07t<d meant first to 'creep'
(serpo), then ' to go.'

mahatmanau, 'of great soul.' Atman is here used in the full
sense 'spirit'; like 'spiritus,' it was originally 'breath.' But by
far its commonest use is ' self ' (as ii 8, xi 8 darcay' atmanam,
'shew thyself); thus it does the work of the 3rd person re-
flexive.

Indraloka, also called Svarga, ' the abode of the inferior gods
and beatified mortals, supposed to be situated on Mount Meru,'
Dowson, s. v. Swarga. There are several different lists of the
' lokas,' or worlds, which are seven or eight in number : but in all
' Indra's world ' occupies a middle place between the abodes of the
higher (i.e. newer) deities, and those of men (bhur-loka) and beings
)ike the Yakshas and Gandharvas : Dowson, s. v. loka. A simpler
division into three (tri-loka or trailokya, xiii 16, xxiv 35) includes
heaven, earth, and the space between the earth : which in later
times was also divided into Patalas (see v 7, note) corresponding in
number to the upper spaces.

Indra (who gives his name to the Indraloka) is at the head of
the gods of that division, i. e. the atmosphere. He fights against the
Asuras or demons, who personify the storms and tempests : hence
his epithets Bala-Vritra-hau ii 17, Bala-bhid, &c. In the Yedic
hymns his primary elemental character is very clear : see Weber,
' Ind. Lit.' p. 40 : " He is the mighty Lord of the thunderbolt, with
which he rends asunder the dark clouds, so that the heavenly rays
and waters may descend to bless and fertilise the earth. A great
number of the hymns are devoted to the battle that is fought,
because the malicious demon will not give up his booty; to the
description of the thunderstorm generally, which with its flashing
lightnings, its rolling thunders, and its furious blasts made a tremen-
dous impression upon the simple mind of the ,people." A full
account of Indra is given by Dr Muir, Sanskrit Texts, vol. 5, pp.
77 — 139. See also P. W., s. v. : "Indra is originally not the highest,
but is the national and favourite god of the Aryan peoples of India,
a type of heroic strength active for noble ends ; and with the gradual
obscuration of Yaruna, he became ever more prominent. In the
mixed theological system of the later times, into which the three
great gods [Brahma, Yishnu, Qiva] were received, Indra is certainly

II 13.] OR TALE OF NALA. 41

subordinated to that Trinity, but has still remained the head of his
own heaven." For his attributes and epithets, such as Maghavan
(next line), Cakra (ii 20 &c.), &c., see Dowson s. v. The correspon-
dence of Indra in function, though not in name, to Zeus and Juppiter
(Dyauspitar) is obvious.
14. mahaprajriau, from mahat and prajna, a secondary noun formed
from pra-jna by vnddhi of a and substitution of a for a.

mahavratau, lit. ' possessors of great austerities,' which, when
accumulated, constituted holiness j and so the compound = 'very holy.'
Yrata is probably (as Benfey s. v. gives it) an old p. p. of ^/var, the
original form of ^/vri, ' to choose ' ; and so meant at first 'a chosen' or
' voluntary act,' e. g. Damayanti's choice of Nala, v 20 : then specially
applied to some act of devotion, any peculiarly difficult vow or
course of austerities (also called 'tapas,' x 19 note), such as fasting,
burying oneself in the ground, sitting between fires in the summer
months exposed to the burning heat of the sun, keeping the limbs in
the same posture till the nails grow through the back of the hands,
and such like: for which see 'Ind. Wisdom,' 104 — 106. "According
to the Hindu theory, the performance of austerities of various kinds
was like making deposits in the bank of Heaven. By degrees an
enormous credit was accumulated, which enabled the depositor to
draw to the amount of his savings without fear of his drafts being
refused payment. The merit and power thus gained by weak mor-
tals was so enormous that gods as well as men were equally at the
mercy of these omnipotent ascetics. Hence both Rishis and Rak-
ehasas and even gods, especially Civa, are described as engaging in
self-inflicted austerities in order to set mere human beings an
example, or perhaps not to be supplanted by them, or else not to be
outdone in aiming at re-absorption into Brahma." lb. p. 344 note.
The second is doubtless the true reason. This belief in acquisition
by austerities of supernatural power, so as to be able to dethrone
even the gods, is one of the most curious phenomena of Hindu
religious thought, and parallel in a way to Fetichism. Hence the
further remarkable belief that the gods were obliged to interfere with
extreme devotion in men, and so thwart their austerities, when they
had been carried to such an extent as to threaten the divine power :
a belief also in a way like that of the Greeks in the <f>66vos Oewv, yet
different in its operation.

bhavanam, 'a place of being,' from x/bhii, i.e. 'an abode.'
Comp. bhuvana 'the world' xxiv 33. vivi^ate, ii 3 note.

42 NOTES ON THE NALOPAKHYANAM [il 15.

15. arcayitva, 'having honoured,' from ^/arc (10th class, so arcaya-
masa xviii 19). This verb, which is rather rare in later Sanskrit, is
common in Vedic in the two senses of * being bright ' and ' singing
praise.' The meaning 'to honour' may be either a causal of the
first, or a development of the second sense. From ark, the original
form, comes arka 'the sun,' xvi 16. It seems to be the Greek JolXk
in rjXcKrpov, yXcKTOip, and the proper name 'HAe/a-pa. Curt. G. E.
no. 24. Abhy-arcana, ' honouring,' occurs xii 78.

Maghava. Maghavan, ' the mighty,' a title of Indra. Magha
is from ^/mah, or rather from ^magh, which is weakened from the
original form mag, whence magnus, fiiyas, might, &c. See my ' Gr.
and Lat. Etymology,' p. 365, ed. 3.

kiKjalam, &c, 'asked them of their indestructible prosperity
(specially in' religious exercises) and of their all-concerning health,'
i.e. their health with which that of the world is bound up. Note
the Indian tendency to high-flown compliment. kuQalam, see
viii 4 note, and also xii 70 for the 'special meaning of the question.
avyayam is compounded of a + vyaya, ' destruction,' from vi + Ji,
'to go.' anamayam, 'health,' lit. as an adj. (xxvi 31) 'free from
sickness,' — amaya, from a Yedic ^/am, ' to be sick,' possibly found in
avta, but hardly elsewhere out of Sanskrit, sarva-gatam, 'all-per-
vading,' like sarvatra-gatam in the next line, papraccha, xi 31 note.

16. 'The good health of us two, O divine king, is all-pervading, and
in all the world, O all-present Indra, the kings are well.' kritsna,
a peculiar word, without affinities, occurs again iv 9.

17. Bala-Vntra-ha, see note on ii 14. bala also means 'strength':
compare the Aeschylean personification of Kparos and Bta. So in
Hitop. 1684 atmanac, ca paresam ca...balabalam (i.e. bala-abalam),
'the strength and weakness of himself and others.' Bala was an
'army' at ii 11.

tyakta-jivita-yodhinah, 'life-abandoned (i.e. desperate)
fighters' — an intelligible, though not perfectly regular compound:
tyakta-jivita stands logically to yodhmah as an adjective to a sub-
stantive, therefore the compound must be regarded as a K. D. :
unless we should consider tyaktajivita as a locative absolute, and so
regard the compound as a locative T. P. tyakta is p. p. of ^/tyaj,
' to leave,' a very common and specially Sanskrit root, which we may
very fairly regard (with Pott) as formed from ati, 'beyond,' and
^aj, which is for AG (ago, ayo>) : the g is seen in tyaga (x 9), and
pantyaga (x 10), 'abandonment.' jivita, used as a noun, ='life,'

II 17.] OR TALE OF NALA. 43

prop. p. p. of >/jiv, <to live/ 0l'ig- GVI and gviv, whence jSios, vivo,
quick (apparently by reduplication), Curt. G. E. no. 640. yodhin
from ^/yudh, * to join (battle),' secondary of YU, Gr. va-fxCvrj.
18. gastrena, ' wlio at the proper time meet death by the sword
with face una verted.' Qastra, ' a sword ' or weapon in general, from
,^/cams, see xi 10 note, nidhanam, i 20 note; Curt. Gr. Et. no.
311. For the construction nidhanam gacchanti, cf. iv 7 mntyum
ricchati, ix 8 gacched badhyatam, and the common phrase 'panca-
tam gata,' 'he went to the state of five,' i.e. 'into the five elements,'
i. e. ' he died and was resolved ' : see also note on the passive form
above ii 7.

aparan-mukhah = a + paranc + mukha : paranc, ' sideways,' is
from para ('beyond,' 'on one side,' i 15 note) + ^/anc, to 'go,' or
'bend': the p. p. aiicita, 'bent,' or 'curved,' is found xii 45. For
the declension of this and cognate words, which are excessively
troublesome, see M. M. Gr. § 180. As to the composition, the base
used is the weak one parac, not paranc: then final c passes by the
general rule into k, and k passes into guttural n- (not palatal n)
before m.

aksayas, ' indestructible,' from ^/ksi, 'to destroy.' It seems to
be weakened, through the middle form *kti, from orig. kta (Kra-/xei/ai,
&a), but generally occurring as ktan, in Greek ktciVoj or KTtv-no, and
in Sk. .yksan, p. p. ksata, whence a-vi-ksata, xiii 21, in which the
older form really appears.

kamadhuk, nom. of kamaduh, i.e. kama-dugh: but the h is
transferred to the beginning of the syllable exactly as in 6pi£ from
Tpix~, and the s of the nom. first hardens g to k, and then falls out —
herein unlike the Greek. The word means 'yielding (objects) of
desire (like milk),' from ,^/duh = to milk : but the cognate Ovydrqp
and ' daughter ' point to dhug (or dhugh) as the original form. In
this compound the verb seems to have the middle, not the active,
sense. It is used absolutely (without dhenu, 'a cow'); sometimes
Kama-dhenu is found. This mystical ' cow of plenty ' (correspond-
ing somewhat to the 'cornucopia') belonged to the Eishi Vasishtha.
It rose from the bottom of the sea of milk when churned by the gods
and demons, as told in the Vishnu-Purana : see the translation
given in Dowson s. v. amrita; this was the occasion of the second
incarnation of Vishnu; see 'Ind. Wisdom,' p. 329. The cow created
hordes of barbarians to aid Vasishtha in his contest with the
Kshatriya Vicvamitra : ib. p. 363.

44 NOTES ON THE NALOPAKHYANAM [il 19.

19. Qura, i 3 note, hi, i 29 note, dayitan, 'my loved guests':
so viii 19 dayitan agvan, xvi 28, &c. The ^/day must be secondary
from da 'to divide' (Sa-ico, Sous tlcrrj) — it has the same original mean-
ing (ace. to P. W.) — then to* take share in a thing, have a fellow-
feeling, with it — just like the Homeric ZaUrai rjrop, a 48 : see also
Curt. Gr. Et. no. 256. Daya = 'pity' (xii 117), and is frequent in
compounds, such as mr-daya, 'unpitying.'

20. Cakrena, epithet of Indra, 'the strong,' from cak i 18.
^rinu, i 17 note.

mahi-ksitah, ' lords of earth (mahi)': ksit at the end of a com-
pound = ' lord' : so prithrvi-ksit v 4 : and ksiti-patis = ' lord of earth '
xii 44 : ksiti alone at xiii 8. It must belong to a ^ksi = ' to dwell
(in a settled fashion)' — and so ' to rule' (alone and compounded): see
Grassmann s. v. (for the -t see note on -ji-t, vii 5). This root is of
course distinct from tjkm just mentioned. The sense leads us to
connect it with ^/KTiin kti£w, ev-KTi-fxcvos, &c. Curt. G. E. no. 78: and
KTao-fJcai is certainly cognate: the oldest Sk. form seems to have been
*ksa whence ksatra and ksatriya : and so the orig. form would be
kta-, identical with the verb ' to destroy ' : which is awkward : the
Greeks differentiated them by vowel change to some extent.

21. Damayanti 'ti viQruta, 'renowned, "it is Damayanti," as
people say ' : note the very expressive use of lti, and compare xii 33
and 48 : see also note on i 32.

rupena, 'by her beauty she excels all women on the earth.'
samatikranta, p. p. of sam + atu- ^/kram, 'to go.' Note the use
of the passive participle in an active sense : so also vikranta, xii 54 :
see note on prapta ill; comp. pra vista iii 24, also iv 25 ; prapanna
viii 17, &c. It is almost confined to neuter verbs : still it should
not have been allowed in Sanskrit, which had perfect active parti-
ciples : it is excusable in the so-called Latin deponents — really middle
verbs.

yositah : yosit is a peculiar form : the -it may be a weakening
of a participial ending : and so Benfey takes it. He supposes that
the root was ^/jus, 'to enjoy,' xii 65 note, and that the word was
originally *josat. But it may be from x/yuj, cf. con-iux in Latin,
and perhaps (y)ux-or: see however Corssen I 171, for the latter word.

22. nacirad, i 4 and 16 notes. sarvaQah, i 25 note.

23. ' Wooing her, the pearl of the earth, the lords of earth eagerly
seek after her.' bhutam, the p. p. of ^/bhu, is redundant after
ratna : it is not a regular compound, because the final a of ratna

II 23.] OR TALE OF NALA. 45

should have been changed into I, as from sajja, ' ready,' is formed
sajji-bhu, 'to be ready.' M. W. Gr. § 788. prarthayanto, from
pra + ^/arth (10th cl.), i.e. a denominative verb formed from artha,
'object,' 'aim,' 'matter,' ' business ' = Latin res, iii 7 note, sma,
i 7 note : it has no force here unless it be intensive.

kan-ksantl, a common epic verb, perhaps an irregular deside-
rative of ^/kam (Lat. am-o, perhaps Ka<ris) : the noun kan-ksa, xvi 2
and 18. vigesena, i 30 note.

nisudana, ' destroyer,' from ni + ^/siid, 'to kill': Benfey com-
pares 7racr-<Tv$-ir] : but the connection of meaning seems hardly
sufficient, and the 8 there is probably parasitic. Sudana occurs
xii 126.

24. etasmin kathyamane, loc. abs., see i 11 note, sagnikah,
1 together with Agni,' from sa + agni (cf. sabharya, i 8) + ka, a suffix
■without value, except to make a more convenient form : see page 7.

lokapalas, ' the guardian deities, who preside over the eight
points of the compass, i.e. the four cardinal and four intermediate
points of the compass: — (1) Indra, east; (2) Agni, south-east; (3)
Yama, south; (4) Surya, south-west; (5) Varuna, west; (6) Vayu,
north-west; (7) Kuvera, north; (8) Soma, north-east.' Dowson s. v.
lokapala. Here apparently only four appear: Indra, Agni, Varuna,
and Yama.

ajagmur (like jajnuh, ii 5 note), from a+ ^/gam, i 13 note.

25. hristah, i 24 note, uta, perhaps 'also,' much like api (for
which see i 31 note). At xii 120 utaho, i.e. uta +aho, = 'or ' in a
double question, like Latin an; and so with va in the Rigveda: but
there the copulative meaning is most frequent. It is perhaps a
weakened instrumental of a pronominal stem u, which is not fully
declined in any language : it seems to occur in asau (xiii 26 note); also
in a-v-To, and 6-v-to : see Windisch in Curt. ' Studien' ii 266, &c.

26. sahavahanah, 'with their carriages,' J vah, orig. vagh, whence
oxps and veh-i-culum.

27. adina, ii 2 note, anuvratah, 'devoted to,' x 12, xiii 56, &c.
For vrata see note on ii 14 : it is often used at the end of a com-
pound, as there maha-vrata ; ii 3 satya- vrata, ' devoted to truth,'
'truthful ' ; pati-vrata, ' devoted to her husband,' &c. Note the ace.
Damayantim after anu vrata; so ix 31 tyaktu-kamas tvam, 'having
a desire to leave thee.' A few well-known examples survive in
Greek, e.g. Aesch. Choeph. 21 xo«s 7rpo7ro/x7ros, Supp. 588 to irdv
MXaP ovpioq Zeus. Historically there is no more reason to be sur-

46 NOTES ON THE NALOPlKHYANAM [il 27.

prised at these constructions than there is to wonder at an accusative
following a participle — which is nothing but a noun — though a noun
in which the idea of action conies out strongly. And whenever that
sense is strong, an adjective could take an accusative : e.g. v 2,
Damayantim abh-ipsavah, where the desiderative adjective ' ipsu '
seems to lie between an adjective and a participle, and xxi 24 abhi-
vadaka. The use after substantives (e.g. Naisadham mrigayanena
xviii 2, or hanc tactio in Plautus) seems stranger. But the dis-
tinction between substantive and adjective is one of use, not of
form : the suffixes were originally the same for both, and only by
degrees were differentiated to some extent : and use rarely became
so fixed in language as not to allow relics of older and freer con-
structions.

Perhaps the construction here is facilitated by the fact that anu
is one of the three Sanskrit prepositions which govern a case — all
the rest being found in composition only. Anu generally governs an
accusative, and follows its case as Gan-gam anu, Yamunam anu, ' up,'
or 'along the Ganges,' or 'Yamuna.' The others are (1) a, with
the abl., for which see note on i 13; (2) prati, see ii 7, x 11 note.
28. pathi, 'on the road,' locative, as though from base path: the
base pathm to which it is referred is heteroclite : M. W. Gr. § 162,
M. M. § 195. At the end of a compound patha is used as a base, so
ix 21 daksma-patham. It is Latin pon(t)-s, probably ttovtos, and
7raTo?, Curt. no. 359.

bhutale, ' on the earth surface,' = mahi-tala x 5 ; comp. nabhas-
tala ii 30, gila-tala xii 12, prasada-tala xiii 51. In most of these
compounds tala is redundant. It may be cognate to Lat. tellus, as
Bopp suggests, which is 'the bearer' (Corssen n 149) from ^/tal,
see iv 6 note.

murtya, instrumental of murti, expressing the material cause,
while sampada is more general. ' Standing like Manmatha visibly
seen in the body, by reason of the excellence of his beauty.' Comp.
i 16 Kandarpa lva riipena murtiman. For the epithet Manmatha,
see i 14 note : we should rather have expected mano-matha, how-
ever : other names are Mano-ja, Manasi-ja, ' mind-born ' : and
compare hricchaya i 17. sampad from sam + ^/pad, 'to go,' is
often used for ' success,' ' prosperity,' and so in compounds ' perfec-
tion,' as here, ' of form,' i.e. beauty. Sam appears to be used with
implication of 'good,' like Latin con in contingo, 'good luck,' as
opposed to accido, ' bad luck,' Sk. a-pad, Manu ii 40, &c.

II 29.] OR TALE OF NALA. 47

29. bhrajamanam, 'shining like the sun,' pres. part, middle of
^/bhraj (orig. bhrag, whence <£Aeyw, fulgeo, Curt. no. 161).

vigata-samkalpa, 'with purpose gone,' so iv 29. Samkalpa
is "the resolution formed in the mind, and then the wish, or will,
arising therefrom." P. W. The opposite word is vi-kalpa, 'doubt.'
So ix 26 tava samkalpam...cmtayantyah, 'thinking of thy purpose.'
It = 'wish' at Cak. iii 58. And in jata-samkalpa (iii 8) either
meaning would do. The Sk. root is ^/klip, which points to orig.
kalp, which however has been unproductive in other languages.
Benfey assigns Lat. corpus to it.

vi-smita, 'amazed,' from vi + ^smi 'to smile': which last is
app. a secondary of the simple root smi, whence (s)mi-rus, miror
(with the sense of the compound in Sanskrit), perhaps /tm-S-?7/xa and
/xctSiaoj — see Curtius no. 463. Vismaya occurs xii 73.

30. 'Then the sky-housers (caelicolae) after staying their cars in mid-
air spake to Kala after descending from cloud-land.' The gods leave
Indra's heaven and pass from the nabhas-tala through the inferior
loka (antariksa) the abode of Yakshas, Gandharvas, &c. divaukas
from diva and okas, 'a house,' apparently from UK, the original form of
JiiG, 'to be accustomed to,' whence p. p. ucita xv 18 — see note there.

vistabhya, from vi + ^/stambh, a secondary of sta (whence
or €//<<£- vAo-v, d-crT€iA<f>TJ<s, and our 'stamp,' Curt. Gr. Et. no. 219), but
the Sanskrit verb has the secondary notion of ' supporting,' derived
not very obviously from the primary notion of 'pressing upon.'
vimana, ' a chariot,' but specially Indra's chariot, see Indr. i 32.
The P. W. gives us the primary meaning, 'stretching right through'
(from vi + Jrak), in which sense it is only Yedic, and is used as an
epithet of a chariot, 'rajaso vimanam sapta-cakram ratham,' Rigv.
2. 40. Afterwards, as often, the epithet has become a sort of
proper name ; like Maghavan and Qakra of Indra himself.

avatirya, from ava (down) + ^/tri (orig. tar, whence ripjxa, ter-
minus, intrare, trans, through, Curt. G. E. no. 238). Hence the
well-known word Avatara, or Avatar, literally ' descent,' but applied
to the incarnation of a deity, especially Vishnu : for a full account
of the different Avatars see Dowson s. v., and ' Ind. Wisdom,'
p. 329, &c. Ud+ tri, used of crossing a river, xii 112.

nabhas, identical in form with ve<£o5. The old derivation
na + ^/bhas, ' not shining,' is amusing. It is not however simply
' a cloud,' but the ' cloud region ' the atmosphere. So vyabhre
nabhasi xvii 11, 'in the sky when free from cloud.'

48 NOTES ON THE NALOPAKHYANAM. [il 31.

31. bhavan, &c, 'your majesty is truthful.' The full sentence
would of course be 'bhavan asti satya-vratah,' bhavat being the
1 pronoun of respect ' of the 2nd person, lit. ' the existing one,' see
M. W. Gr. § 233, and for its declension ib. § 143, M. M. Gr. § 188.
Cf. iii 2, ke vai bhavantah % 'who are ye V and iv 11, 28, 31, vii 5,
&c. The Greek <£w(r)s is doubtless.'the same word, by attraction from
cfxxFoT-s : but there is nothing analogous in its use.

sahayyam, 'help,' formed by vnddhi of first syllable, suffix
ya, and loss of final a, from sahaya, 'a companion' (vi 2), which is
from saha+ ^/ya, 'to go.'

duto, 'messenger,' a word of uncertain origin : according to the
P. W. of the same family as dura ' far.'

CANTO III.

1. pratijriaya, 'having promised,' so Hitop. 1186: at xix 10,
Sav. i 15, it is 'assent to': pratyna is 'a promise,' Hitop. 848.
^/Jiia with prepositions has many meanings, which rarely correspond
to those of other languages. Thus anu + ^/jna is ' to permit '
xxiv 5, Hitop. 1130, and with sam, vi 7 samanujnate ; also 'to
dismiss' xvii 19, xviii 5, xxiv 4, with sam, v 41, viii 22; this is a
special form of 'permission.' Abhi + jna = ' to recognise,' v 11.
Ava + J^nk, lit. 'to know down ' = 'to despise,' Hit. 1161 ; Karaytyvw-
o-ko) is some way parallel. Pra+jna= 'to understand and know,'
cf. prajna ii 14, prajnayata xvii 3 : vr+ ^/jna is 'to discern,' xiii 55
(di-gnosco). Apia is 'a command,' xix 11, Hit. 1098.

kritarijalir, 'having made the anjali,' i.e. the hollows of the
hand put together : the raising the hands so joined to the forehead
is a mark of respect and submission. Pranjah (i.e. pra + anjali), iii
7, has the same meaning.

upasthitah, 'standing near'; with ace. xii 47 tvam upasthi-
tam, and so the verb upatasthe viii 25, ' he waited upon Rituparna,
comp. xv 7 ; so upa + ^/i, lit. ' to go under,' = ' come near ' (iii 7),
as Lat. subire : cp. virocrrrjvai ' to stand under ' an engagement.

2. 'Who are ye? (ii 31 note), and who is this whose welcome (lit.
'desired,' i 4) messenger I am?' desired as being his messenger, a
complimentary phrase. Or we may take yasya as a dative (see
xiii 32 note), 'he to whom I am to go as a messenger.' For asau
see xiii 25.

yathatatham, 'truly,' ii 12 note. At xvi 39 acaste yathata-
tham, it is used like a substantive 'the truth.'

3. ' It having been thus spoken by Nala,' abl. abs. ; but at 7, evam
uktah sa Cakrena Nalah. Either construction is equally permissi-
ble, abhyabhasata, 'spoke to him,' so iii 10 and 16 : not ' replied ':
for ^/bhas, see viii 4 note, vai, see vii 4, and i 24.

Damayanty-artham, 'because of D.' So parartham iii 8;
and praja + arthe i 6 ; either case is frequently used in this prepo-

50 NOTES ON THE NALOPAKHYANAM [ill 3.

sitional sense, like Latin ' caussa ' : for the ace. compare SUrjv, rpoirov^
&c. For artha, see note on 7. agatan, i 13 note.
4. AgniQ. Agni (igni-s) is the most transparent of the older gods,
and the numerous hymns addressed to him plainly shew his nature.
" He is the messenger from men to gods [hence his names such as
Huta-vaha and Havya-vahana xxiii 12, i.e. 'offering-bearer'], the
mediator between them, who with his far-shining flame summons
the gods to the sacrifice, however distant they may be. He is for
the rest adored essentially as earthly sacrificial fire, and not as an
elemental force." Weber, ' Ind. Lit.' p. 40 : see also Muir ' Sanskrit
Texts,' vol. v, pp. 99 — 203, Dowson s. v. His worship is therefore
very unlike the fire-worship of the Persians, which seems a different
development of an earlier and less ceremonial conception.

tathaiva = tatha eva, 'even so,' 'moreover,' in which sense it
often occurs, e.g. v 1 ; and tatha alone, iv 8, viii 20, xix 37.

Apam patih, 'the lord of waters,' i.e. Yaruna = Ovpavos, 'the
coverer ' (from ^/var, see iii 6), the all-embracer ; and certainly at
first the sky-god, though there is no similarity between his functions
or character and those of Ovpavo's. In the hymns "he is king of the
universe, king of gods and men, possessor of illimitable knowledge,
the supreme deity to whom especial honour is due." Dowson s. v.
Yaruna : see the whole article, or Dr Muir's fuller account v 58 — 76.
The well-known hymn (Atharva-Yeda, iv 16) which celebrates the
omniscience of Yaruna has often been translated — by M. Muller (see
the extremely interesting collection given by him ' Chips,' I 39 — 45)
and by Muir, v, p. 63 : the curious parallelism of some passages to
the Psalms is noted by both writers : e.g. in the following stanzas
(as translated by Muir) :
"Wherever two together plot, and deem they are alone,

King Yaruna is there a third, and all their schemes are known.

The earth is his, to him belong those vast and boundless skies ;

Both seas within him rest, and yet in that small pool he lies.

Whoever far beyond the sky should seek his way to wing,

He could not there elude the grasp of Yaruna, the king.

Whate'er exists in heaven and earth, whate'er beyond the skies,
Before the eyes of Yaruna, the king, unfolded lies."
Later (doubtless in consequence of the rise of Indra, see ii 13
note) he descended into the character of a sea and river god ; hence
his names Apam-pati, as here, Jala-pati, &c.

Ill 4.] OR TALE OF NALA. 51

Qarir-anta-karo, 'body-end-maker of men': comp. cittapra-
mathmi devanam, i 14. Carira might come from a Jqvi (gar) 'to
lean ' : and so the P. W. (referring to a fanciful derivation in Manu
i 17). But the connection is not obvious. Qarana, 'refuge,' v 15,
would be derived from the same root. Others refer it to ^cri * to
break.'

Yama is a less clear figure in Hindu religion. He appears in
the Vedic poems, sometimes as Death personified, sometimes as the
first man who died, Muir v 301, &c. But in the Epic poems he
certainly appears as a judge, see Dowson s. v., also 'Ind. Wisdom,'
pp. 20 — 22. It is not unnatural that the belief in a future state
should have varied in the long time covered by Sanskrit literature :
we can recall a parallel variation in Greek literature, e.g. between
the Epic and the Pindaric view of future existence. It seems
undeniable that in the Yedic hymns there is little or nothing of that
distaste for life, and that desire for ultimate emancipation from per-
sonal existence, which is a distinguishing feature of Brahmanism.

Mahendradyah, 'having great Indra first,' ' headed by great
Indra,' ' Indra, &c. ' ; a B. V. compound, in which adya is used for
the commoner form adi (agvamedh'-adi, xii 14): which meant at
first 'beginning,' * origin': e.g. Bhag. Gita, ii 28 avyaktadini bhutani,
' mortal beings are of unseen origin.' But it is commonly found (in
the sense of ' first ') at the end of a compound to express that there
is a series of things of which this one is first : and so is practically
equivalent to our 'et cetera'; like 'prabhriti,' ii 1. It is often used
with 'iti' in the Hitopadega (e.g. 1. 469) at the beginning of a
paragraph following a speech (which is indicated by iti), = ' so, and
more to the same effect.' Similarly at xiii 43 it is used with evam,
' evam-adini ' = ' thus, and more of the same sort.'

sabha is ' an assembly ' and ' hall for such assembling,' and ' a
palace ' : at x 5 it is used for a dwelling in a wood, and presumably a
small one. Here it would seem that the phrase sabham yanti might
mean either 'go to the palace,' or 'go to assembly,' i.e. 'are as-
sembling ' : see note on ii 7. The word is probably derived from
sa + ^/bha, the verb having lost its primary meaning of ' shining,'
and serving merely to float the 'sa,' see note on svastha ii 1.

didnksavah, 'desirous of seeing thee,' formed by adding u to
didriksa, the desiderative of ^/drig, ' to see.' Comp. abhipsu v 2,
jihirsu ix 16, panprepsu xviii 11.

anyatamam, 'one,' or rather 'the other out of many.' So

4—2

52 NOTES ON THE NALOPAKHYANAM [ill 6.

katara means 'which of two?' and katama, * which of many?' In
Greek 7rorepos, and in Latin uter (for cutero-) corresponds to katara,
but katama has no equivalent. C. Dickens (in ' Our mutual friend ')
plagiarised unconsciously when he struck out the strained phrase
't'otherest.'

patitve, 'choose one god out of all these in wedlock.' It is
' the state of a husband,' ' husbandship,' and the loc. expresses ' for
him to be to thee in the position of a husband.' The locative is
often thus used to give the purpose of an action, e.g. patitve vntah,
v 17; vratam arabdham Nalasy' aradhane, v 20; Damayantya
visarjane, x 15; Nalasy' anayane yata (strive for the bringing here
of Nala) xvii 29, &c. This is the origin of the use of the infinitive
in Greek and Latin, whether that case was a dative or locative.

varayasva, imperat. of varaya, irregular for varaya, which
may be regarded either as causal of ^/vri, or as that root inflected
in the 10th class. It is also conjugated in the 5th class (vri-no-ti) and
in the 9th (as a middle verb vrme iv 14, vn-ni-te iv 28). It has
also several meanings, ' to cover,' which is probably the oldest one,
'to hinder' (iii 24, also nivarana, vii 10), and 'to choose,' as here,
iv 7 and 9, &c, also vara, i 4 and 8. The different conjugations and
meanings do not exactly correspond. The verb is said to be conju-
gated in the ninth when it means ' to choose,' and in the fifth when
it means 'to cover': but here the distinction is expressed by
'varaya' and 'varaya.' The root in the sense of 'choosing' has
its cognates in volo, /3ovXofiai, will ; see Curt. no. 659 : the idea
of ' covering ' is probably seen in tpiov, veil us, wool ; and if it arose
from an older sense of 'turning' we should have to compare volvo,
eiXvox, &c, Curt. no. 527. But more probably the primary idea is to
' lay hands upon,' from which all the others naturally flow.

' Deign not to send me who am come on one (and the same)
business ' (as yourselves, the gods).

artha (as already noted) has most of the uses of the Latin 'res.'
At viii 4, sarv'-artha-kugala, it has the primary sense, ' good at all
things'; also at xviii 15. At xii 90, ko nu me jiviten' arthah =
' what have I to do with life V i.e. what good is life to me 1 Artha-
kama, xviii 47, =' desirous of wealth.' At xxiii 10, Rituparnasya...
arthaya = ' for the use of R. ' ; and we have already seen that arthe
(i 7) and artham (iii 3) = because of; at iii 25, etad-artham = ' on this
business ' : but aty-artham, xi 20 = ' exceedingly.' A very frequent
compound is samartha = ' capable ' ; used (alone) of horses = ' power-

Ill 7.] OR TALE OF NALA. 53

fill,' xix 13, or with an infinitive, samartho gantum, 'capable of
going/ xxiv 30. From this we have the derivative samarthya
(M. W. Gr. § 80, x), 'capability,' 'power,' as v 23 samarthyam
hn-ga-dharane : at Bhag. Gita ii 36 it is used absolutely = ' courage,'
'fortitude.' Arthm is one who has an artha or object: and so
'seeking,' xiii 11, 50. Similarly prarthaya is 'to woo,' xiii 69, and
prarthayitn is 'a wooer.' Kritartha = ' one who has got his object,'
xvi 10. Arthitavyam, from arthaya the verb, occurs xxvi 9.

presayitum, infin. of presaya, causal of pra + ^/is, 'to go'
(4th class), distinct from ^is, ' to wish,' with pres. base lccha, iii 6,
p. p. ista, i 1. For the irregular Sandhi see M. W. 38, g. Bohtlingk
and Roth (P. W.)give as the original meaning 'setting into motion,'
and refer both meanings to the same root with different present-
bases, lsya and lccha. If so, the causal and simple verb have the
same meaning. Anu+ Jis, 'to go after,' 'seek,' occurs xii 10; and
anvesana xiii 70.

arhatha. The verb arh is frequently thus used in 2 pers. sing,
or plur. with an infinitive, as a polite form of a request : ' ye think
it right not to send,' i.e. 'do not send me.' So vi 15, sahayyam
kartum arhasi ; xiv 7 tratum arhati mam bhavan = tratum arha ;
xxv 12, &c. The derived adjective arha= 'worthy,' so at ix 10, sat-
kara + arha = 'worthy of hospitality.' Arhana, xxv 4, = 'respect.'
The original root = argh, whence apyo/Aai, Curt. no. 165 : in
vTrdp)((*>, and in the sacrificial terms, ct7rap^Ojuat and Kcn-ap^o/Aou, a
similar loss of the primary sense is seen. What that sense was is
doubtful : the Greek use is not parallel : that of a£io<o is more ana-
logous. Benfey (s. v.) compares the use of 'dignor' with the in-
finitive.
8. 'How can a man with desire' (or 'purpose,' ii 29 note) 'already
born in him endure to speak to a woman in this wise for another's
sake? Let the lords of earth excuse this.' Note the double ace.
after ^/vac, just as in Greek and Latin after verbs of speaking.

idrigam, cf. tadng i 13. utsahate (iv 15, vi 14, &c.) from ud -f
^sah (whence utsaha, ' power,' xix 37), orig. sagh (o-)e-xw, Curt. no.
170: from the noun sahas, 'power,' comes the instr. sahasa, which
is often used adverbially = ' suddenly ' (i.e. ' vigorously ') v 28, x 7.
The verb takes a contained accusative, iv 15 svartham utsahe.
ksamantu, 'content,' 'endurance,' 'forgiveness,' are the meanings
of this verb : vii 8 na caksame raja samahvanam ' the king endured
not the challenge ' : and ksama - endurance. At xxv 1 2, tarn tvam

54 NOTES ON THE NALOPAKHYANAM [ill 8.

ksantum arhasi, the use is the same as here, ' forgive.' For the
curious connection of ksama with x^v, see Curt. no. 183. At xxv 9
is the causal ksamaya.
9. samgrutya, ' having promised ' : prati + Jqrn in the same sense
iv 1 6, comp. prati-jna iii 1 : polliceor shews the same preposition ;
see Curt. no. 381. vraja, see viii 5 note.

maciram, 'with no delay': ma (Greek fxy) is so used in
compounds; and also with the aorist conjunctive, just like the Greek,
xii 73, ma cucah, 'weep net'; xiv 3, ma bhair lti; xiv 23 ma sma
coke manahkritah : see notes on each passage.
10. su-raksitani, 'well guarded,' p. p. of su + ^/raks i 4 note;
ve^mani, ii 12 note; also m-veg-ana, next line.

12. dedipyamanam, pres. part, middle of dedipya, frequentative
of x/dip, 'to shine,' xi 12 note.

vapusa, 'by her beauty,' or 'with her body.' The word (which
is of doubtful origin) means (1) 'wonderful' (adj.), or ' a wonder'
(subst.): the P. W. compares the Vedic 'vapuse,' 'for a wonder,'
with the Homeric Oavfia ISea-Oat : then (2) any ' wondrous appearance,'
' beauty,' &c. = and finally ' shape,' ' body.' So Manu ii 232 dipya-
manah svavapusa devavad divi modate, ' shining with his own body
he is happy like a god in heaven.' It occurs again xiii 52, xvii 8,
xix 28. 9riya, i 10 note.

13. sukumaran-gim, 'with very soft limbs.' kumara = 'a boy,'
and kumari, 'a girl'; hence the secondary meaning of 'youthful,'
' tender.' But this is closely akin to the primary one, if the word
be really derived (as in the P. W.) from ku, the depreciatory prefix
(see note on kovida, i 1), and mara, 'death,' and so meant (as
applied to a new-born infant) that which might die as easily as live.
an-ga, 'a limb,' also 'a part of anything,' used especially of the
' supplementary parts ' of the Yeda, the An-gas and Upan-gas, as
they were called (see xii 17 and 81 notes). It is constantly found in
compounds, such as anavadyan-ga i 12, iii 20, xi 32, &c. From it comes
the fuller form an-gana, iii 15 and 18, &c. = a woman: but, first, a
woman's chamber (so P. W.), then (in polite conversation) its occupant.

aksipantim, ' throwing shame on the brilliance of the moon
by her brightness.' \/ksip is to ' sling ' or ' throw,' a somewhat
isolated root : with a, as here, it— to throw at, 'scoff,' 'mock.' So
Manu iv 141 hinan-gan atiriktan-gan...naksipet, 'a man is not to
insult those who have a limb wanting or limbs in excess.' With sam,
iv 9 -'grasp'; with ni, viii 20 = ' deposit,' xx 29 = ' compensation.'

Ill 13.] OR TALE OF NALA. 55

gaQinah, a name of the moon 'he who has the hare,' from a
fancy that the spots on the moon resembled a hare< See Hitop. 2.
Other similar names are gaga-bhrit, caga-dhara.

14. tarn, probably ace. after dnstva, 'the desire of him having
just seen that sweet smiling girl was increased,' see note on samut-
patya, i 22. Otherwise it must be taken after kamas, the ace. of
the object, with tasya as the gen. of the subject, caruhasinim.
Cam (v 6, xii 26 and 45, <fec.) has been identified with the proble-
matical rrjXv in TrjXvyeros, &c, so that c in Sanskrit and t in Greek
should come from original k. Hasm from hasa, 'laughter,' from
^/has, 'to laugh,' iv 1, &c. : with pra at ix 2, xii 117 = 'to mock':
at ix 8 parihasa = 'jest.'

cikirsamanas, pres. part. mid. of cikirsa, desiderative of
^/kri, ' desirous to do ' : again at viii 3. Final n is changed to tr in
these verbs, when no i is inserted before the sa (cp. jihirsu, ix 16),
except when a labial precedes, which assimilates the vowel to u, as
from smri comes susmursa. dharayamasa, i 18 note.

15. sambhrantah, 'amazed,' from ^/bhram, 'to whirl,' or 'to
wander': see xv 14, xvi 30, and vi + ^bhram, ib. xv 16. It is the
same as the Latin fremo in form : and this cannot be separated
in meaning from fipifxa* (comp. fipovrq and fremitus, Lucr. v 1193
fulmina grando et rapidi fremitus et murmura magna minarum)
— so that the (3 in Greek is irregular. The development of meaning
from the original sense (as seen in Sanskrit) is interesting : see
Kuhn Zeitschrift VI 152, and Curt. G. E. p. 519 (II 143 Eng. tr.).
samutpetuh, i 22 note.

dharsitah, p. p. of dharsaya, causal of ,/dhris, orig. dhars
(Odpo-os, &c). The simple verb =' to be bold,' and p. p. dhrista =
Opacrvs. The causal = ' to lay hands on,' 'overpower': see x 14, xi
36 : and so here in the participle. The compound durdharsa, ' not
to be handled,' ' terrible,' occurs xi 8.

16. pra^a^amsuh, i 16 note, vismaya, ii 29 note, anvitah,
p. p. of anu + ^l, like upeta, i.e. upa + ita, vi 8, &c. = ' approached,'
or 'entered by,' 'pervaded.' abhyapujayan, ii 12 note.

17. dhairyam, ' majesty,' ' firmness,' from dhira = firm (^/dhri, i 17).
bhavisyati, ' will this be V a not uncommon use of the future

to express doubt. So xix 31 n' ayam Nalo mahaviryas, tadvidyagca
bhavisyati, ' (if) this be not Nala, I suppose it will be one with his
knowledge.' The Greek and Latin are wiser in restricting this
sense to the ' conjunctivus deliberative.'

56 NOTES ON THE NALOPAKHYANAM. [ill 18.

18. Qaknuvanti, i 18 note, sma, i 12 note, vyahartum, i 20 note.
lajjavatyo, 'modest,' from lajja (xvii 33) with suffix -vat, fern.

-vati. ^/lajj (6th cl.) = raj-ya, according to Benfey. The participle,
vilajjamana, occurs v 27.

19. smita-purva, i 14 note.

20. hncchaya- vardhana, ' love-increaser.' Vardhana is from ^/vridh
i 17, viii 14 note.

21. « How is thy coming here (brought to pass) 1 And how art thou
not seen ? For well guarded is my dwelling, and my father is cruel
in his commands.' lha, perhaps the pronominal root l, with ha for
*dha, as Benfey suggests, ugra = ' strong,' ^/uj, which however
does not occur; the derivative ojas, 'strength,' is found v 34, &c;
orig. vag, whence vegeo vegetus ; also ug, whence augeo, iryiijs, &c;
a widely spread root, Curt. no. 159.

9 a sana is from ^/gas, ' to correct,' ' govern ' (comp. sam + anu +
gas, xii49, pra+ gas xii 94, where the meaning is the same), 'teach.'
This is the order of the P. W. : Benfey reverses it. It is probably
(so Benfey) short for gagas a reduplicated form of ^/gams (i 1 6 note)
or rather of a simpler form gas : the irregular base gis would be for
gigas, and rather supports the view. Hence comes the common
word gastra, ' a rule,' e.g. in dharma-gastra, ' duty-rule,' i.e. a code of
law : and anugasana, ' precept,' xiii 39.

22. kalyani, voc. of kalyani, fern, of kalyana, 'illustrious,' xii 15,
&c. : the simpler form is kalya, Greek kcxAos : the varying quantity
of the first syllable of that word shews the lost spirant; Curt. no. 31.

23. varaya, iii 6 note : note that the active is used here, the middle
there, with exactly the same context. The nicety of the Sanskrit in
such matters is much inferior to that of the Greek.

24. avarayat, imperf. of varaya, 'to hinder,' perhaps causal of
Jvn, ' to cover,' iii 6 note.

25. bhadre, ' good lady,' also used as a subst. in the common salutation
' bhadram te,' xv 5, xxvi 6, 'may it be good to thee,' 'may it please thee.'

buddhim prakurusva, 'resolve': kurusva is the mid. imperat.
of ^/kri formed from the irregular base kuru, M. W. Gr. § 355,
M. M. Gr. App. no. 152. The verb is unaltered in meaning by the
preposition, but praknti, the noun, is very common = ' the nature or
constitution of anything' — with different derived meanings. See vii
13 note. Prakara (xiii 15) - 'operation,' 'manner.'

Qubhe, 'bright lady,' from ^/gubh (no analogues), whence gobbane
(same sense), iii 23.

CANTO IV.

1. namas-kritya, 'having done homage to.' Namas is from
^/nam, 'to bend'; causal passive namyatam (dhanuh), 'let the bow-
be bent,' xxvi 10 : with pra, 'to bow down to,' xii 43; ana + nata
xii 68 ; vi + namate xxiii 9. That this is Gr. ve/xw is probable
from the form : but the difficulty in connecting the meanings is
great; see Curt. no. 431 : and numerus, Numa, nemus, which go
fairly naturally with the Greek family, do not throw any light
on the Sanskrit. If they are all cognate, it would seem that
' bending ' must be the primary idea : Curtius thinks ' allotting ' for
Gr. Ital, family, ^/kri is commonly used with adverbs : see note
on alam-kri ill. For s instead of visarga before Jc, see M. M. Gr.
§ 89 ii. prahasya, iii 14, &c.

pranayasva, ' give me thy affection faithfully ' (M. W. gloss.) —
and so certainly pranaya is used in the next line : ' pledge to me thy
faith,' Milman. 'Disclose thy inclination,' P. W., which is proba-
bly right, though this sense seems not very common, and the simpler
one ' lead forward,' would, I think, do here.

yathasraddham, 'faithfully' ii 12 note, craddha = grad-dha
= cre(d)-do. The two words are separate in Vedic. See Curt. no. 309.

karavani, first person imperative, a form and use unknown in
Greek and Latin : ' Let me do for thee what 1 ' Or if the form is to
be regarded (as by Delbriick, 'der Gebrauch des Qonj. und Opt. im Sk.
und Gr.,' p. 186, &c.) as equivalent to a conjunctive, we must then
compare instances like ti ndOu (§ 465). At xii 69 we have ' bruhi,
kim karavamahai ? ' Delb. (p. 187) cites from the Qat. Brahmana
1, 4, 1, 17, sa ho'vaca Yidegho Mathavah ' kva 'ham bhavani' 'ti.

2. yac c' anyan, i.e. yat ca anyad. vasu = ' property,' 'wealth';
hence the name for the earth, vasu-dha, 'wealth holder,' v 47.
Benfey and others connect evs, ev, with this word : but it smees
better to make it e(a)v from Jus ' to be,' like sat-ya, crco's, &c. For

58 NOTES ON THE NALOPAKHYANAM [IV 2.

yat...kimcana, comp. ix 1 and note there, also xiii 21 ye...kecid,
ib. 69 yadi kagcid, xxiii 3 yada krmcit, xxvi 9 yena kenapy upayena.
vi9rabdham, 'without hesitation.' The word is referred
to a ^grambh, 'to be careless' — which occurs in hardly any other
form.

3. hamsanam, &c. =anserum vox quae, ea me inflammat. The
position of the relative differs ; otherwise the construction resembles
the Greek and Latin usage, and is regular in Sanskrit : e. g. iv 6,
v 12, xiii 38, xiv 16, &c. Another common arrangement is to put
the antecedent clause first, but with no demonstrative pronoun, and
then the relative clause : e.g. creyo dasyami, yat param, ' I will give
thee happiness which is excessive.' Not unfrequently we find 'yat'
with a noun coming first, followed by ' tat,' with a synonymous noun,
or alone, as at xii 31 : sometimes 'tat,' with the noun, stands first,
followed by 'yat,' with a synonymous noun.

krite, 'because of,' see ix 19; and comp. rite iv 26, for the
construction.

sannipatitah, p. p. of sam + m + causal of ^pat (i 23), ' caused
to meet together.'

4. ' If thou shalt repulse me thus reverencing thee, I will undergo
for thy sake poison, fire, drowning, hanging.' For the future in the
hypothetical clause, see i 32 note, a + ^khya = ' tell,' prati + akhya =
'to tell back,' 'refuse,' 'repulse,' xiii 42. mana-da, 'honour-
giver,' from mana (^/man, mens, fiivoq, &c), 'pride,' and then
' honour.' visam = Fi(cr)ov = lov exactly, with the usual phonetic
changes in each language — change of s to sh in Sanskrit, loss of v and
s in Greek. In ' virus ' the suffix is different (as not a) but that
word also illustrates the peculiar Latin change of s into r. jala,
see Curt. no. 123 and 627. H. Weber's view (given at no. 123),
which refers jala to gal ' to be bright,' whence yaX-qvrj, ■yeAaco, gelu, &c,
and probably yaAa(/er), lac(t), seems to me on the whole better than
Curtius' own, which derives jala from gal, ' to throw,' whence by
labialism /?aAAw, &c. Comp. note on Vjval xi 35. rajju = 'rope,'
1 noose ' ; derivation uncertain. The point of the line seems to be
that if Nala wishes to reject her, she will prove by any ordeal that
they are plighted to each other, through the agency of the goose in
Canto 1. For the ordeal, see Manu viii 114, where it is provided
that a judge may make a man hold fire in his hands or dive under
water, and " he whom the blazing fire burns not, whom the waters
force not up, and who meets with no speedy misfortune, he must be

IV 4.] OR TALE OF NALA. 59

held pure upon his oath." There are in all ten forms of trial by-
ordeal : see ' Indian Wisdom,' p. 276 note. But it must be allowed
that 'the rope' is not one of these forms : and it may be simpler to
understand the line as a threat that she will kill herself some way or
other, tava karanat = tui caussa, i 4 note, asthasye, see xviii
24 note.

6. ' Those world- creators, mighty lords, with the dust of whose feet
I am not to be weighed in the balance, let thy mind dwell on them.'
loka-kn-t-am, vii 5 note, tulya = ' equal,' v 10, &c, atula =
'unequalled,' xii 61 ; each is from tula, 'a balance,' from ^/tul. The
original form is tal, seen in raXavrov ; and (in the earlier sense of
' lifting,' ' bearing ') in tollo, tAcud, &c. The u however appears in
'tuli,' and may be older than the separation of the languages, as
we have in Gothic 'thulan,' old English 'thole,' in the same
sense.

7. ' Mortal man doing what is displeasing to the gods, goeth unto
death.' vipriya = vi + priya, 'dear,' prob. not = <£iAo-, which is rather
for <rcj>i-\o- from <r<p€. The root is pri (Sk. pri), whence Trpa-os, &c,
friend, acaran, pres. p. of a + ^/car. ricchati, pres. base of ^/n,
orig. ar, whence cpxo/>iai = cp-o-Ko-/«u. For construction, see ii 7 and
18 notes. For p. p. nta see xxi 13 note.

trahl, 'save me,' from Jtrk (2nd cl. act.): the other form Jtrsn
is 4th cl. mid. It is a secondary from ^/tar, to make to cross over, see
ii 30 note.

8. vasamsi, plur. of vasas (neuter) from ^/vas, 'to clothe,' ix 6 note.
' Robes unstained by dust ' (rajas), a secondary meaning of the word,
which is primarily the atmosphere, or cloud circle, beyond which is
the clear ether, like a-qp opposed to afflrjp. But it is best known as
the name of one of the three Gunas of the Sankhya philosophy, the
three 'cords' or fetters of the soul in mundane existence, i.e. (1)
sattva, ' goodness,' which is " alleviating, enlightening, attended with
pleasure and happiness, and virtue predominates in it," Colebrooke,
' On the philosophy of the Hindus ' ; (2) rajas " foulness or passion.
It is active, urgent, and variable, attended with evil and misery. In
living beings it is the cause of vice " ; (3) tamas, ' darkness.' " It is
heavy and obstructive, attended with sorrow, dulness, and illusion...
the cause of stolidity," ib. For a short account, see M. Williams'
'Hinduism,' p. 194.

srajas, 'garlands.' Sraj is the older form of the ^/srrj (v 27
note) used as a feminine noun without a suffix.

60 NOTES ON THE NALOPAKHYANAM [iV 8.

tatha, iii 4 note.

mukhyani, 'chief,' 'foremost,' derived from mukha the mouth,
v 6, &c. : comp. mukhyagas viii 21, also xii 81 note.

bhun-ksva, 2 sing, imperat. midd. of ^/bhuj, 'enjoy' (7th cl.),
ii 4 note. Bhuiij (i.e. bhu-na-j) is changed into bhun-k before s.
9. kritsnam, ii 16. samksipya, iii 13 note.

grasate, 'devours,' from ^/gras, see xi 21 note: whence prob.
Lat. gra(s)men and y/oaw, Curt. no. 643 ; p. p. grasta xi 27, xvi 14.

Huta9am, epithet of Agni, ' sacrifice-devourer,' = Hutagana
v 36, from huta + Jaq, ' to eat,' 9th cl., whence pragya xxiii 22 :
another ^/ag or the same conjugated in cl. 5 = ' obtain,' see note
on amca, xxvi 24. Compare havya-vahana, xxiii 12. huta is p. p.
of Jh.u, 'to sacrifice,' orig. ghu, whence xv in Xew> &c-> f^tis, futilis,
&c, Curt. no. 203 : ^/hu or Jhve, 'to call' (a-juhava, v 1) is to be
kept distinct.

10. danda, 'a rod' (here of course Yama's), from ^/dam = Sa/xaw,
zahme, tame, Curt. no. 260 : it was apparently at first dam + tra
then dan tra, then dandra, then danda. These 'cerebral' or 'lingual'
sounds commonly represent a lost r. Dandm (iv 25) = ' a rod bearer,'
'warden,' comp. ctk^tttovxos. Kodanda is 'a bow,' Hitop. 726.
There is a denominative verb dandaya, whence the fut. part, dandya
xiii 69. bhuta-gramah, 'the masses of living beings.' Grama
is ' a village ' : cf. gramam nagara-sammitam, ' a village like a town,'
xvi 4 and xvii 49 : but at the end of a compound it is 'a collection,'
' mass.'

anurudhyanti, 'observe duty.' ^/rudh is 'to check in motion'
(P. W.), and commonly means 'to hinder' (so with sam, xiii 10, and
upa, Qak. i 16), but with anu = ' approve,' 'love,' apparently from the
idea of sticking on to a thing without moving. Viruddha (Hitop.
1216) = 'troublesome,' from the primary sense of 'opposed,' 'oppo-
site,' 'perverse.'

11. Daitya-danava-mardanam, Indra 'the crusher of the Daityas
and Danavas,' the demons who make war on the gods, offspring of
Diti and Danu, respectively, by the Kishi Kagyapa : see Dowson
s. v. Kagyapa. Mardana is from mard, the original form of ^mnd,
a secondary of mar; see M. Miiller, 'Lectures &c.,' vol. II, c. 7.
Mahendram, i 2 note.

12. aviQan.kena, 'without doubt.' "Vi increases the force of ^/gan-k,
viii 3 note. It = Latin cunc-tor, and (with loss of orig. Jc) okj/os,
Curt. G. E. p. 698 (n 375 Eng. tr.), apparently our 'hang.' 'Let it

IV 12.] OR TALE OF N ALA. 61

be done with undoubting heart, if thou thinkest of Varuna out of the
gods.' lokapalanam, partitive genitive. Others take avigan-kena
adverbially, and join manasa with manyase, not so well.

13. 'With eyes all overflowed thereupon by moisture sorrow-born.'
^/plu, same as orig. plu, whence pluo, 7rXcFw, flow. The p. p. pari-
pluta occurs xi 22 : apluta at xviii 11.

netra is 'an eye' from ^/ni, 'to lead,' whence a + nayya, viii 5 :
note, goka is from ^uc, 'to grieve for,' 'lament.' Bopp compares
ku)kvu), which has rather the look of a reduplicated verb, perhaps
onomatopoetic.

14. namaskritya, iv 1 note, vrine, iii 6 note.

15. 'Having come by reason of messengership (i.e. because I am a
messenger), how can I here do my own business?' svartham
utsahe, iii 8 note, dautya, from diita, ii 31 : by vriddhi of u,
and suffix ya.

16. pratigrutya, iii 9 note. It governs the genitive: see v 38
note, vigesatas, i 30 note.

arabhya, 'having undertaken work on another's account.'
^/rabh = orig. arbh (dX^etv, labor, arbeit), Curt. no. 398, origin-
ally meant 'to lay hold of,' in Sanskrit 'to take'; with a, as
here, ' to undertake ' ; p. p. arabdha, v 20, with passive sense ; active
at xiv 12. With sam (xiii 14) it= 'to confuse' : and samrambha =
'anger,' xiii 31. Comp. su-samrabdhah, xxvi 3.

17. 'This is duty: if after that there shall come on the business of
me too, my own business will I perform : thus, good lady, let the
arrangement be.' vi + ,^/dha = ' arrange,' 'direct,' see v 19 note;
hence vidhi, 'rule,' 'ceremony' (xvii 26), 'pre-arranged event' or
'chance' (xii 98, &c): comp. vidha, 'kind,' i 29 note. Nidhi='a
treasury,' xxiv 37 : san-mdhi = ' nearness,' ' presence,' iv 2. For the
change of vowel from dha to the passive dhiya, see M. W. Gr. § 465.
It is found in the six commonest roots in a, viz. da, dha, stha, ma, pa,
and ha.

18. akulam, 'confused,' from a+^/kri, Benfey, 'to scatter' or
' cover,' p. p. a-kirna, 'filled with,' xii 2 : it is distinct from kn : comp.
vanam...samakulam, 'a wood covered (with trees),' xii 4, and samkula,
xii 112. guci-smita, 'with sweet smile' : quci is 'white,' 'clear,'
from a/quc, ' to shine,' a Yedic root distinct from ^/cuc, the root of
§oka, iv 13. pratyaharanti, i 20 note.

ganakair, 'by degrees,' 'gradually,' 'gently,' instr. plur. of
canaka, which is not used. A parallel form canaih is used in the

62 NOTES ON THE NALOPAKHYANAM [iV 18.

same sense, especially reduplicated (e.g. Hit. 175), canaih canaih,
' little by little ' ; derivation uncertain.

19. 'This harmless way is perceived by me.' upaya, 'plan,' xix 4,
and apaya, ' harm,' ' fraud,' are two of the numerous compounds
of ay a from ^l. Ny-aya= 'fitness.' Aya (alone) = income, Hit.
1269, cf. 7rpoo--oSos, red-itus, iii-come.

20. hi, i 29 note. Indra-purogamah, 'headed by Indra,' parallel
to Mahendradyah, iii 5. Puro-gama = puras (7rapos, before) + gama =
'fore-goer.'

21. sannidhau, iv 17 note, comp. v 19. doso, x 15 note.

23. ' They asked him the whole of that occurrence,' double ace. after
^/prach, see i 20 note : for the verb see xi 31 note, vrittanta =

' history ' or ' event,' lit. ' the end of the matter ' : vntta is p. p. of
^/vrit, vi 4 note.

24. kaccid = ecquid, and equally redundant.

nah sarvan, apparently ace. after vada, 'tell,' though this use
is rare : P. W. It can hardly go with abravit, ' spake she of us all '
(Milman) : for Jhrii with ace. = ' speak to ' : e.g. Manu i 60 : see P. W.

25. bhavadbhir, ii 31 note, adisto, p. p. of a + Jdiq (dik, whence
dic-io, dico, heUwfii) 'appointed to,' 'commissioned': comp. xx 22
ekadegam samadistam, 'one appointed portion' : xvii 21 yanam adiga,
'order the carriage.' At Hit. 1287 adega = 'a rule,' 'maxim' ; upa-
dega = ' instruction ' : the verb with upa = ' point out ' ix 32. Dega = a
region, v 27, <fec.

sumahakaksam, ' the very great gate ' — so M. Williams, who
takes it as a K. D. compound. But kaksa means not ' a gate '
but 'a wall,' and that which the wall encloses. So at xxi 17, Ritu-
parna is mounted on a chariot ' madhyamakaksayam,' ' in the mid
court': and at Manu vii 224, the king at the end of the day, after
doing all public business, is to go with his women to a kaksantara
('different chamber') in the inner part of the palace to eat his
supper. Doubtless the word here means ' with a great court,' and is
a B. V. agreeing with niveganam. The word has many other mean-
ings, for which see P. W. : one is ' the arm pit,' and in this sense it is
identified with ' coxa ' by Curt. no. 70, and with Kox^vrj. He thinks
the primary sense was 'a hiding place.' pravistah, ii 21 note,
dandibhih, iv 10 note.

sthaviraih, 'old,' originally 'fixed,' 'stable': again at v 14, xii
123 : perhaps from Vsthu, see note on sthavara, xiv 7.

26. dnstavan, i 29 note, rite, 'except,' literally 'it being gone,'

IV 26.] OR TALE OF NALA. 63

a locative absolute of the p. p. of ^/ri, 'to go,' iv 7 note. It is used as
a preposition with an ace. xii 90, xxiv 11, 30, 38 : or an abl., Mauu
ii 172.

tejasa, 'by your power,' a further sense of tejas, which we have had
twice before = ' brilliance,' i 10, iii 13. It = ' geistige und moralische
auch magische Kraft,' P. W. So in Manu ix 303, the king is to follow
after the tejo-vrittam, the brilliant course of activity of the gods. At
xix 13 it is applied to horses ! tejo-bala-samayuktan. The primary
meaning of the word is ' sharpness ' from ^/tij (comp. tiksna xx 30),
orig. stig, whence <rri£a>, stinguo : hence it passes on to the brightness
of fire, then the external brightness and brilliance of any object, then
the internal strength and energy. In the mythological reason given
to shew that the five Pandava princes are all but portions of the
essence of Indra, and so although five are yet but one, and therefore
may lawfully marry Draupadi, Yudhishthira, the eldest and most
stately of the five, represents Indra's ' tejas,' but Bhlma, the second
and most vigorous, represents his ' bala ' or strength : see ' Ind.
Wisdom,' p. 388 note.

27. vibudha, 'omniscient one,' i.e. a god, so v 18.

28. varnyamanesu, ' being described,' from ^varn (10th cl.) a deno-
minative of varna, 'colour,' i 28 note. So varnitavat, p. p. act.
'having related,' Hitop. 533.

ruciranana, 'bright-faced.' Kucira is from Jruc, 'to be
bright,' orig. ruk, whence by change of r into I comes ^/luk in luceo,
XevKos, light. By a natural transition from 'brightness' to 'pleasure'
the verb means next ' to please ' (comp. the history of div) ; hence
ruci, 'desire,' Hitop. 221. Anana, 'a face,' is from a/an, to
breathe, whence animus, avtfxos, &c; and the second part of the
compounds vir-yvrj (under-face), aTr-rjvrjs, with face averted, 'harsh/
7rpr)vr]<;, &c.

gata-samkalpa, ii 29 note.

29. sahitah, 'all together,' derived from saha with suffix -ita, not
a compound of saha and ita from ^/i, which must have been saheta.

31. yathavrittam, ii 12 note, udahntam, i 20 note.

<jese, ' in the remainder,' ' for the rest,' 'henceforth,' from c,esa,
a/cis, i 30 note.

pramanam, 'you are the authority,' i.e. you must decide. It
comes from Jma, ' to measure,' and means (1) ' measure,' ' standard ' ;
so atmaupamyena purusah pramanam adhigacchati, Hitop. 163, i.e.
'by self-comparison man obtains a standard': (2) 'authority,' as here,

64 NOTES ON THE NALOPAKHYANAM. [lV 31.

and xviii 1 3, pramanam bhavati : comp. Qak. i 22, pramanam antah-
karana-pravrittayah, ■ the inclinations of the heart are the authority
to be followed ' : (3) proof, xix 33.

tridaQesvarah, ' lords of the gods,' literally ' of the three times
ten' (tn-dagan). The whole number however of the (inferior) deities
is given as /thirty-three : i.e. 12 Adityas, 8 Vasus, 11 Rudras, and
2 Agvins. Nevertheless the word must mean ' a god' here. Benfey
gives ' heaven ' : but this is not recognised in the P. W.

V 1.] OR TALE OF NALA. 65

CANTO V.

1. prapte, i 11 note. 9ubhe, 'bright' (iii 25 note), and so
'happy,' 'auspicious.'

punye tithau, 'on a propitious day and moment likewise' to
be fixed by the rules of astrology. "A superstitious belief in the
importance of choosing auspicious days and lucky moments for the
performance of rites and ceremonies, whether public or domestic,
began to shew itself very early in India, and it grew and strengthened
simultaneously with the growth of priestcraft, and the elaboration of
a complex ritual." M. Williams 'Ind. "Wisdom/ p. 181. So also
Weber (' Ind. Lit.,' p. 29). " Astronomical observations — though at
first these were only of the rudest description — were necessarily
required for the regulation of the solemn sacrifices ; in the first place
of those offered in the morning and evening, then of these at the new
and full moon, and finally of those at the commencement of each of

the three seasons Thus we find in the later portions of the

Vajasaneyi-Samhita express mention made of ' observers of the stars,'
and the ' science of astronomy : ' and in particular the knowledge of
the twenty seven (twenty-eight) lunar mansions was early diffused.1"
These ' lunar mansions ' (naksatrani, see note on v 6) are the divisions
of the zodiac through which the moon successively passes : the word
first means ' a star,' then ' a group of stars,' and so is specially applied
to those which lie on or about the moon's path, titfii, is a lunar
day — the 30th portion of a lunar month. A day is divided into
thirty muhurtas (see xi 7) or hours of forty-eight minutes each,
punyau, comp. ' punyaha-vacane,' 'on the proclamation of a
holy day ' xvi 7 : see also note on xii 37 giloccayam punyam.
tatha, 'and also,' so iii 4, where see note.

1 See also Weber, p. 246, &c.

6() NOTES ON THE NALOPAKHYANAM [v 1.

ajuhava, 3 sing. perf. of a + Jhve, M. W. Gr. § 379, M. M.
App. no. 103; the perf. really comes from the Yedic form hu (iv 9
note). The derivation is uncertain : the original form should be
ghu ; Benfey connects Poy, f3odo), which agree in meaning, but point
to original gu : we may therefore have here a Sanskrit corruption of
g into gh, i 19 note. From ^/hve comes the compound sam + a +
hvana, ' a challenge,' vii 8.

svayamvare ; for the case see iii 6 note.
2. piditah, 'opprest,' p. p. of pidaya, prob. causal of Yedic pid, to
be pressed: a + pidita xii 102: apida (xii 103) is a 'chaplet.'
Grassmann (s. v.) makes it = pyad, and compares Greek 7rte£o), suggest-
ing that the d is due to the influence of the y. But it may = ^pisd
a secondary of ^/pis, which would account for the cerebral even
better. From orig. pis comes Sk. ^pis, to 'grind,' 'pound,' and
pistor, pinso, pisum, Gr. 7rio-os pease. See Curtius, no. 365 b. ^pid
in this sense is very common, both simple and compounded :
compare ix 11.

tvaritah, 'hurried,' p. p. of ^/tvar: the middle participle tvara-
mana occurs xi 27 and i 24 : tvaryamana (pass.) xix 12. The Vedic
form is ^/tur, whence tura, the ' swift/ ' eager,' an epithet of Indra
and the Maruts (Grassmann s. v.): and comp. turna xx 23. This
form corresponds with tur-ma, and also with the secondary Latin
^/turb in turba and turbo, Curt. Gr. E. no. 250 : he suggests that
the Teutonic cognates, dorf (Germ.), thorp (Eng.) may be of this
family, with the primary sense of ' a meeting together.'

abhipsu, from abhi + ipsu (desid. of ^/ap, to get, i 4 note) -f
suffix u : see iii 5 note.
3# ' The kings entered the scene made brilliant by the archway, re-
splendent with gold pillars, like great lions enter on the mountain.'
stambha (= Eng. stump) = a ' pillar.' For the forms of these
pillars — curiously unlike those of European buildings, and also
widely differing from those of the early Aryans as seen at Persepolis —
see the illustrations throughout Fergusson's ' History of Indian and
Eastern architecture.' torana = ' arch ' or 'gateway' (ace: to Bopp
from ^/tur, see last line; but this is doubtful). These elaborate
gateways are a special feature in Indian architecture : they were
sometimes covered with sculptures. See the engraving (from a pho-
tograph) of that of the tope at Sanchi (Fergusson ib., p. 96). Their
style clearly indicates that they were originally worked in wood,
instead of which stone was afterwards used ; but the character of the

V 5.] OR TALE OF NALA. • ' 67

details remained unchanged : this appears very plainly in the pho-
tograph above mentioned. Just so the origin of many of the details
of our Norman cathedrals may be seen in the carving of the wood
churches of Norway. The word is also applied to temporary arches
erected at festivals, virajitam, made to shine, p. p. of rajaya,
causal of ^raj, to shine : pres. part, vi + rajat, occurs xii 37. acala,
'the immoveable' (^cal, to move), hence 'a mountain,' see note on
cacala, v 9.

asinah, p. part. mid. of as, to ' sit ' (M. W. Gr. § 526 a), i 11 note.

prithivikshitah, ii 20 note.

surabhi, ' sweet,' from su + ^/rabh + i, apparently = very much
be seized. See note on ^/rabh. iv 16.

pramnsta-mani-kundalah,='polished-gem-earringed,' aB. V.,
of which the second part is a K. D.

pramnsta, from ^mrij^'torub' or 'wipe,'orig. Jmakg (a/xeAyw,
mulgeo, 'milk'). The p. p. mrista occurs xii 36, mrista-sahlam,
'with clear water : ' and amarjita, 'uncleansed,' p. p. of the causal, at
xiii 46 : also su-mrista (applied to flowers) xxv 6, ' delicate,' ' fine.'

mam, 'pearl,' or any jewel; comp. Gr. fxawos, Lat. monile.

kundala, 'a ring,' as xiv 3, nagarajanam...kundalikritam (coiled
into a ring), here an earring.

sma, i 1 2 note.

pina, ' strong,' p. p. of ^/pyai, to ' swell ; ' which in its original
form was probably Jpi, whence this participle, and pivara, ' fat,' Gr.
iTtupa, Curt. Gr. Et. no. 363: a + pyayaya (the causal) = ' refresh ; '
whence apyayita (perf. part.) xxiv 52.

parigha-upama, ' like a club ' of iron : parigha (not = 7r4\eKv<;,
of which the Sk equivalent is paracu) is probably from ^/gha, an
older form of ^ghan, whence ^/hSn, to strike, kill ; see i 20 note. It
is also used for the bolt of a door.

akara-varna-su^laksnah, 'very delicate in form and colour,'
a T. P. compound (locatively, or instrumentally dependent): the first
member is of course a Dvandva. akara = ' make,' ' form,' see note
on ii 5, and compare aknti v 10, xii 20 ; also Qsik. i 20.

panca-Qirsa, ' five- headed.' pancan, and the other numerals
ending in n, drop the n in composition : c,irsha (like c,iras) = the head,
Gr. Kapa (but in form Kepas) ; cf. Lat. cere brum, &c. Excess of
heads (and still more of arms) is a well-known eccentricity of
Hindu mythology. Thus Brahma, the Creator, has four faces ;
Karttikeya, the god of war, has six heads ; and so on.

5—2

68 NOTES ON THE NALOPAKHYANAM [v 5.

uragah, 'serpents,' see i 29 note. Ura (for uras) must be dis-
tinguished from ura = ' wool ' in different compounds. Curt. G. E.
no. 496.

6. ' With fair locks, delicate, with beautiful nose, eyes, and brows,
shine the faces of the kings like the stars in the sky.'

ke$a = 'hair;' the longer form kesara = Lat. caesaries.

caru, iii 14 note, bhru = (eye) 'brow,' and 6cj>pvs: the longer
from bhruva (bhru + a) is used as more convenient to end the com-
pound, naksatra, 'a star,' is probably connected (though in an
obscure way) with 'nakta,' which (with the regular modifications is
found in nearly every Ind. Eur. language = ' night.' See Curt,
no. 94. The primary meaning of nakta is doubtless ' the baneful
time ' (cf. Sk. Jn&q, and Latin neco, noceo) : witness also the pecu-
liarly Greek euphemism in the name eu^povrf. For the further uses
of the word naksatra, see note on v 1, also 'Ind. Wisdom,' p. 183,
and 'Hinduism,' p. 180. Against the derivation from ^/nak must
be put the fact that in the earliest usage the word is used of the sun
as well as of the stars ; also the difficulty in the form of the word.
On the other hand ^/naks, which is regular in Vedic = ' approach to,'
'attain,' though satisfactory in form gives no satisfactory sense.
Perhaps there has been a change of form to suit a supposed derivation
from naks.

7. nagair bhogavatim lva. The Nagas — a race of beings half
serpent, half man — " inhabit the Patalas or regions under the earth,
which, with the seven superincumbent worlds, are supposed to rest
on the thousand heads of the serpent Qesha, who typifies infinity."
M. Williams 'Indian Wisdom,' p. 430. "The serpent-race, who
inhabit these lower regions which are not to be confounded with the
narakas or hells [Nala vi 13 not*], are sometimes regarded as be-
longing to only one of the seven, viz. Patala, or to a portion of it
called Naga-loka, of which the capital is Bhogavati," ib. note. The
name bhoga, a 'serpent,' whence the adjective bhoga-vat, is from
^bhuj, to bend, ii 4 note. Nagas and serpents are distinguished in
Bhag. Gita, x 28.

sampurnam, p. p. of ^/pri with sam; see ii 11 note.

purusavyaghrair, ' man-tiger,' but = ' a tiger-like man.' See
i 15 note.

ginguham, 'a mountain cave:' guha from Jguh, 'to cover/
p. p. gudha, xxii 15 : the g has been weakened from original k, and
k from dh ; see note on i 13. The primary form is kudh, accurately

V 9.] OR TALE OF NALA. 69

kept in Greek Kcvdu, kcvO/xwv <fec, and closely in our 'hide,' probably
in Lat. custo(d)s, whence the dh has passed through d into 8 before
t, compare claus-trura, &c. See Curt. no. 321. The corruption
which the original form of this word has undergone in Sk. is a
good indication that that language does not always preserve the
original sounds the most truly : see note on i 3.

8. musnanti, pres. part, of ^/mus (9 cl.), to carry off. The original
mus is traced by Curtius (Gr. Et. no. 480) into musca and fxv-la, and
also to Lat. mus, Sk. musa, musika, 'the thief (ib. no. 483); "so
that the fly would be among insects what the mouse was amongst
mammals " so far as its name is concerned. The root is found in the
compound dhriti-mus = 'firmness-stealing,' applied to the 'dnstivanah'
or 'arrow-glances' of women, Hitop. 828.

caksumsi, ace. plur. of caksus, from Jcaks, viii 5, with which
Benfey ingeniously compares 7ra7rTaiVa> : but he is wrong in also con-
necting 07rt7rcT;a>, &c, which must belong to Jott, orig. ak.

9. ' On her limbs fell the eyes of those great-souled kings : ' note the
locative. So also x 15, 'tasya buddhir Damayantyam nyavartata.'
gatra = ' means of going,' i.e. limb ; again at x 5. It may come from
ga, the older form of gam, seen in the labialised j3£- fta-a.

sakta bhun = sakta abhiit. Sakta, ' stuck to,' ' attached ; comp.
samsakta xiii 21, p. p. of ^/sanj : the original form sag is doubtless
seen in Latin sig-num, sig-illum — which last has preserved the
original sense of 'sticking to,' Curt. Gr. Et. I 133, Eng. trans. The
Greek words o-arrw, o-aKos, &c. are dubious from the variation of the
guttural. Comp. Hitop. 1248 vanarah phala-sakta babhuvuh, 'the
monkeys became engaged upon the fruit.'

cacala, perf. of ^/cal, to move, but rather with the sense of
'shaking' or 'trembling,' thus slightly differentiated in use from
^car, though the difference at first was probably phonetic only : it is
very old ; comp. the same in /?ov-koA-os but cuyi-Kop-eis : the original
kal is still found in Sanskrit = ' drive,' but not kar, which would
have been liable to be confounded with ^/ki-i, 'to do.' A frequent
derivative of Jcal is acala, the ' unshaken ' = ' a mountain,' e.g. v 3,
xii 6, 42, 51 : cala, 'shaken,' 'variable,' occurs xix 6. Vi + cal occurs
xiv 7. For vi + ^/car see note on v 15.

pagyatam, gen. plur. of present participle of ^/pac, = orig. spak —
used for the present, imperfect, imperative, and optative of the verb
'to see,' the other tenses being supplied by *Jdn$ ; see note on dri5;
i 13. It is the root whence come " Sk. spaca-s, Gr. <tk6ttos, 'spy'

70 NOTES ON THE NALOPAKHYANAM [V 9.

Lat. specula, 'place of espial;' O. H. G. speh-6-m, 'I espy' " (Curt.
Gr. Et. I. p. 123 Eng. trans.); and the primary sense is that of 'fixed,'
and not momentary, vision.

10. samkirtyamanesu, 'being proclaimed.' Kirtaya is given as
from ^/krit (10 class). But it is probably as Benfey suggests, a
denominative verb from kirti, 'glory.'

tulyakritin, ' of like form : ' tulya, iv 6 note.

11. sandehat, 'from her doubt:' sam + ^dih, 'to smear;' p. p.
digdha xxiv 46, and samdigdha xii 100, 'indistinct.' Original form
of root was dhigh : the Sk. Gr. and Lat. languages do away each
with one aspirate — JOiy in 0iyyai/o), JG.g in Jingo : Goth. Jdig is
regular; Curt. Gr. Et. no 145 : the primary meaning being to touch
or work with the hand. The ablative denotes the ' circumstance ' of
the action ; as iv 10, dandabhayat : see i 4 and 16 notes.

abhyajanat, see iii 1 note.

1 2. yam yam = quemquem, just as in Latin. But Latin has no
sam-sam (eum-eum) to answer to tam tarn. Compare yatha yatha...
tatha tatha, viii 14.

mene, perf. of ^/man : comp. nipetuh, i 23 note.

tarkayamasa, 'thought out, 'considered,' used in next line
with ace. of thing, and with ace. of person, xi 36. At xvi 9 we have
tarkayamasa ' Bhaimi' 'ti, karanair upapadayan, "he concluded 'it is
Bhima's daughter,' coming to this result by reasons :" so also xxi 35.
It is from ^tark (10) which apparently - Lat. torqueo, r/oeVu*,
a-Tp€K-7]'s, arpaK-Tos — so that the verb meant first to ' turn over ' in
the mind. In the Nyaya system of philosophy ' tarka ' denotes logic,
or rather logical reasoning.

katharp janiyam, for the mood see note on xix 4.

13. bhrKja-duhkhita, 'much afflicted :' bhriga is possibly as Aufrecht
suggests, from bhrak, whence farcio and <f>pd<r<Tu>, Curt. no. 413.
Comp. bhrica-darunam vanam xii 88.

deva-lin-gani ; the marks whereby the different gods are
known. Cf. xxii 16, na svani lin-gani Nalah camsati. Thus Yama "is
represented as of a green colour, and clothed with red. He rides
upon a buffalo, and is armed with a ponderous mace, and a noose to
secure his victims," Dowson, cl. diet. s. v., p. 374. " Varuna in the
Puranas is sovereign of the waters, and one of his accompaniments is
a noose, which the Yedic deity also carried for binding offenders...
He also possesses an umbrella impermeable to water formed of the
hood of a cobra, and called Abhoga," ib. p. 338. " Indra is repre-

V 16.] OR TALE OF NALA. 71

sented as a fair man riding upon a white horse or an elephant, and
bearing the vajra or thunderbolt in his hand," ib. p. 126. Agni's
representations are sufficiently shewn by his different epithets,
"abja-hasta, 'lotus in hand;' dhuma-ketu, 'whose sign is smoke;'...
rokitagva, 'having red horses;' Chaga-ratha, 'ram-rider;'...sapta
jihva, ' seven-tongued ; ' tomara-dhara, 'javelin-bearer,'" ib. p. 8.
See also 'Ind. Wisdom,' p. 429.

1 4. ' The marks of the gods which were heard by me from the aged
(iv 25), these marks I see belonging to not even (api) one of these as
they stand on the earth here.'

15. vinKjcitya : vi + nis + ^/ci, 'having thought over.' ^ci (see note
on ii 2) is one of doubtful development; see Benf. ii 232, Curt. no.
649. It probably meant 'to arrange orderly.' At xvii 8 sam + a +
^/ci^'to heap up,' 'cover.' At xix 9 it occurs with nis alone —
meaning as here. At xx 1 1 pra + ^/ci seems to mean ' to collect,' or
perhaps in an extended sense ' to gather,' as fruits, &c.

vicarya, indec. part, of caraya, causal of ^/car, to go = to think
over. Yicarana = ' investigation,' xiii 27. Yicarita = ' hesitation,'
Sav. iii 13. Yicara = ' discrimination,' Hitop. 1068. 'Thought the
time arrived with respect to taking refuge with the gods.' pratl,
see ii 7 note : praptakalam, ill note.

Qarana from^/gn, 'to go;' in the same sense agraya, Hitop. 678.
bhavad-agrayah...maya praptah = your protection has been obtained
by me. From the same verb comes pratigraya, dwelling, xxiv 8.
The verb itself occurs vi 8 agrayeta Nalam, in the middle voice :
and the p. p. in agrita xii 12, ucchrita (i.e. ud + grita) =high, xii 37.
The original root would be kri, which is probably the origin of
Jk\l in kXlvu), incline, or ' lean,' though Curtius doubts it, no. 60.

16. namaskaram, i 11 note: prayujya, 'having performed.'
>/yuj in this compound (as Jdk, dha, &c.) loses its primary sense.
So also prayojanam, xxiv 21 = business (in primary sense), purpose,
or use.

prahjahr. So kntanjah, iii 1. Note the formation of what is
(in effect) a verb — pranjalir bhii — by the help of the substantive
verb. This is necessary when there is no independent verb, as there
is none here : but sometimes hardly required — e.g. in sakta abhut,
sup. 1. 9.

vepamana, 'shaking,' iv 15, from ^/vep, prob. causal of Jvi,
Benf. s. v. He seems to have read udvepayate at ix 26 (al. udvejate)
as he refers to that line. The noun vepathu occurs Bhag. G. i 29.

72 NOTES ON THE NALOPAKHYANAM [V 17.

17. patitve vritah, 'chosen for lordship,' i.e. chosen to be my
husband : see iii 6 note.

pradigantu : iv 25 note.

tena satyena, ' by virtue of that truth,' a simple development
of the primary instrumental sense. The Latin (which has lost the
distinctive case-form) needs a preposition (per) to adjure with.

18. abhicarami, 'transgress:' the root metaphor is the same in
both. Yyabhicarm occurs Hit. 45.

vibudhas, iv 27 note.

19. vihlto =vi + hita, J p. p. of ^dha, i 6 note: it occurs at xi 7,
and rather more generally, at xiii 26. Jdhk with vi = ' arrange,'
'appoint,' 'fix' (as here), at iv 17, xii 121, xxiv 4, with sam. It
often only =' make,' e.g. Hit. 138, pravnttih na vidheyah = the at-
tempt is not to be made.

20. arabdham, iv 16 note, aradhane, for the winning of Nula.
Comp. what Damayanti says at iv 3 : it is the locative of purpose as
patitve above. It might possibly mean 'for the honouring of Nala:'
aradhayitn is a worshipper or lover, Qak. 3. 74 (p. 125 ed. M. W.)
and aradhya = venerate, pay respect to, Megh. 46. Dean Milman's
translation is wrong here, ^/radh is of uncertain connection. With
apa it means 'injure,' p. p. aparaddham xxiv 12.

vrata, ii 14 note.

21. yatha...abhijaniyam, i 21 note.

22. ni^amya, 'having perceived,' viii 9, xxiii 6: so also with vi,
Indr. v. 62 : and canti is ' satisfaction ' obtained by duelling at xxvi
6. But the simple verb — ' to be calm,' and ' to cease : ' ganta =
' calm,' of water, xii 112 : and gama = tranquillity of mind, vi 10, &c;
cf. gantvayan, viii 12 note. Root apparently = kam, whence kol^vo);
and Benfey thinks ' weariness ' is the root meaning. But the
Homeric use of Ka/xv<o, to work out, acquire (A 187 5 34), is against
this, as Curtius points out Gr. Et. vol. 1, p. 130 (Eng. trans.).
'To obtain by effort,' would apparently give all the derived
senses.

paridevitam, 'lamentation,' ^/div (1 and 10)= to lament (xiii
30 note) distinct from ^/div (4) to play. At xxiv 25 it seems =
querella. Compare the striking line of the Bhag. Gita (ii 28)

avyaktadini bhutani, vyaktamadhyam, Bharata,
avyaktanidhanany eva ; tatra ka pandevana ?

' where is room for lamentation ' X

V 24.] OR TALE OF NALA. 73

nigcayam, * decision.' It means 'certainty,' xix 8. It is from
nis + ^/ci, sup. 1. 15.

tathyam, ' truth,' tatha + suffix ya.

anuragam, 'devotion,' from ^/ranj (1 and 4), Ho colour,' and
'to attach oneself to.' Rakta xxiv 16, and arakta occur in the pri-
mary sense, Hit. 712, araktaksah...gukarah, 'a red-eyed boar.'
Anurakta, 'devoted,' viii 4, x 11, xxii 18. The verb = pe£o), ' to dye,'
with the others of the same family, also the Homeric ptfyea o-tyaXoevra :
Curt. no. 154. The secondary sense seems to be metaphorical
— mental colour. At Hit. 712 the word is used in the general
sense of ' passion,' vitaraga = with passions gone. For the construc-
tion of Naisadhe comp. viii 14 dyute raga, 'devotion to playing:'
xiii 57 prasan-go devane ; xxiv 41 Damayantyam vigan-ka; xxvi 24
mama pritis tvayi. Similarly we have a locative with a substantive
alone in v 35 pratyaksadarganam yajne, and v 3T dharme parama
sthiti : but such constructions are comparatively rare, being more
naturally expressed by composition. For the same use with adjec-
tives, see viii 1 note.

23. VKjuddhim, 'purity' from ^/cudh, viii 17 note: p. p. cuddha,
xix 14, used of horses, guddhamati = pure-minded, Hit. 417: ati-
guddha = immaculate, ib. 853.

bhaktim, 'faith,' or 'personal attachment' from ^/bhaj, (1) to
portion out, and (middle sense) to have apportioned to one, possess,
enjoy = Gr. <£aye«/, to get one's share, eat. See inf. 1. 30, bhajasi,
'takest for thy lot:' bhaga, portion, lot, viii 6; and x 14 maha-
bhaga. The p. p. bhakta, 'devoted to,' occurs x 14, xiii 57.
Bhakti was an important conception in later Hindu theology; see
M.Williams, 'Indian Wisdom,' p. 137, &c. At Hit. 68 we have
' kegavabhakti ' = faith in Kegava, i.e. Krishna, the 8th avatara of
Vishnu. On the other hand ' Bhakta ' is the name of a sect of the
Qaivists. See however M. Williams 'Hinduism,' p. 136.

yath'oktam, ii 12 note.

samarthyam, iii 7 note, lin-ga-dharana seems to go with
samarthyam alone, as in 1. 22.

24. asvedan, 'without sweat,' ^/svid, whence sudor and ISpws: the
English word is curiously unchanged from the original. " All the
omniscient gods she saw without stain of sweat, with eyes unmoved,
with fresh crowns, without speck of dust, standing, yet not touch-
ing earth." Note how the gods are described as unaffected by

74 NOTES ON THE NALOPAKHYANAM [V. 24.

the heat of India. The ' unwinking eyes ' are the one mark of those
who have by austerities risen from humanity to divinity, as the gods
themselves did, according to some forms of Hindu thought.

hrisita, p. p. of /v/hris — horrere (where the second r is due to as-
similation), to be stiff or erect : the shorter form hnsta occurs below
1. 30, also i 24, where see note.

rajohinan, 'destitute of dust:' hina (xii 52, &c.) is the p. p.
(irregular) of Jhk, to leave, ix 14 note, and is often used at the end
of a compound, e.g. dhana-hina = moneyless. It means 'worthless' at
xix 14. Vihina = hina, at x 11, xvii 20. The whole compound
hrisitasrag-rajohina, might be differently analysed as a locatively
dependent T.P., ' dustless on their fresh crowns.' But it is best taken
as a Dvandva made up of hrisitasraj + rajohina, where hrisita-sraj
is a B. V. Certainly 'mlana-sraj ' in the next line is in favour of tak-
ing it so. Comp. perhaps Arist. Clouds, 332 o-^payiSovvx-a/oyoKo/x^T^s.

25. chaya-dvitiyo, 'doubled by his shadow; instrumental T. P:
Ch in Sk. often represents original sh : hence Curtius deduces, by the
help of Hesychius, o-Koia, an original skaya, whence Gr. o-Kta, and
our 'sky' and 'shade' (Gr. Et. no. 112); o-Krjvy, o-kotos are of course
from the same root, ska, with a secondary SKAD = Sk. ^/chad, 'to
cover:' whence chada, 'a wing,' ix 12, and p. p. samchanna xii 3,
xvii 5 : prachanna xix 32.

mlana-srag, 'with garland withered.' mlana is p. p. of ^/mlai,
originally nila, a secondary of ^/mal, orig. mar, whence jxaX.aKo<s and
mollis.

nimesena, 'by winking the eyes,' from ^/mis (6). The con-
nection of meaning with /jl,v<o, nicto, and mico is rendered uncertain
by the phonetic difficulties. Bopp ingeniously conjectured that
nicto = ni-micto, which however is also difficult. See Curt. Gr. Et.
no. 478.

sucitah, 'pointed out,' xvii 9, from ^/suc (10), probably as
Benfey suggests a denominative of suci, 'a needle.' Abhisucita
occurs in the same sense xxiii 18.

26. dharmena : for the instrumental similarly used alone to express
the manner of an action; so xiii 8 vegena, 'with haste ;' xi 26javena,
ib. ; xii 76 vistarena, 'at full length;' kramena, xvi 31; tattvena,
'truly,' xvi 38; perhaps iv 15, dautyena agatya, 'having come
on a message,' and sarathyena upayayau viii 25. The Latin ablatives
of the manner are probably independent developments.

vilajjamana, see iii 18 note.

V 29.] OR TALE OF NALA. 75

vastrante, * by the end (or 'hem') of his garment.' The loca-
tive in this use is intelligible ('she laid hold on the hem of the
garment '), but not parallel to either the Greek (genitive) or the
Latin (ablative).

ayata, 'long,' from a+^/yam. From yam to 'hold in,' 're-
strain,' come l-qixia. Curt. Gr. Et. II 610 (p. 261, Eng. tr.). For
pra + ^yam, see xxv 26 note. The a seems to have the usual
negative force here (long = unrestrained) as it has in a + ^/gam,
i 32, &c.

skandhadege, 'on the shoulder-parts.' The n of skandha has
passed into I in Teutonic. For deca iv 25 note.

asrijat, ' she placed.' >/srij is very common in Sk., but seems
to have vanished in Latin and Greek. It = to let loose, and to
make. With ut, it = to leave, ix 27, x 28; or to let go, i 22, xxiii
27 (vaspam utsnstavan) : with ava, to remit, xxv 23 : with vi
(causal) = ' make loose,' 'lose,' xiii 59: at xxi 27 it means to 'dis-
miss.' Sarga (which is a derivative) is a canto or chapter of a poem:
ut-sarga = leaving, departure x 12.

28. ' Then a sound, " alas, alas," was all at once uttered by the
kings.' /v/muc (6) to let loose (cf. Latin 'emittere uocem'), xi 24
capan muktah, ' loosed from the curse,' and xi 29 moksayitva : see
also xxiv 32 muiicatu mama pranan. We find pra + muc, xiii 11.
The original muk is seen in Lat. mucus, and weakened in mungo,
also in Greek /xv/c-r^p and fxvaaoi. The meaning is curiously re-
stricted in the European languages. See Curtius, Gr. Et. no. 92 ;
where he ingeniously suggests that MvK-dkrj may have meant a ' little
snout,' like the Norse names in -naes, our ness and naze. In Sanskrit
moksa is the term which expresses the final letting loose of soul
from its successive bodies and consequent beatitude.

sahasa, iii 8 note.

Qabda, ' a sound,' or ' word ; ' perhaps from ^/gap + da: nihgabda,
' voiceless,' xiii 6. ^gap is to 'speak;' but specially in the sense of
cursing: so vi 11, xx 34 ; and gapa is a curse, xi 24 ; also abhigapa
xi 16.

29. sadhu, 'good,' from ^/sadh, to 'accomplish:' used adverbially
at ix 3, xxii 6 ; somewhat like cvy€.

iritah, p. p. of ^/ir, 'to raise oneself 'excite :' see Curt. Gr. Et.
no. 500 and 661. It is probably contracted from ly-ar the redupli-
cated form of ^/ar, and corresponds exactly with t-aX-Xw, to send, or
shoot, the i being the regular reduplicated syllable as in ltj/jll, lava),

76 NOTES ON THE NALOPAKHYANAM [V 29.

ta7rT(o, and the original r being changed into I. The root is that
which regularly appears as ' or ' in op-vv-fxi, orior, &c.
pragamsadbhir, i 16 note.

30. aQvasayat, imperf. of agvasaya, causal of a/cvas, 'to breathe :'
lit. 'made to breathe again/ 'consoled;' so xi 10, &c: ^/gvas pre-
supposes original ^/kvas, for which see ii 2 note.

vararoham, see note on viii 19.

31. bhajasi, see 23 note.

pumamsam, M. W. Gr. § 169. M. M. § 212.
devasannidhau, 'in the presence of the gods.' sannidhi
(xxi 3) is ' proximity,' from sam + ni + ^/dha, iv 17 note.

32. dehe, 'in my body,' said to be from ^/dih, sup. 11 note, ap-
parently ' a thing moulded ' or ' formed.'

prana, ' breath,' ' life ' (plur.), from pra + Jan, to breathe. It
occurs ix 18, xviii 9 pranan dharayanti (causal of dhri) : and comp.
pranegvara (xiii 63), 'lord of my life'.

rat am, p. p. of ^/ram, see vi 10 note.

tvayi bhavisyami, another locative use strange to classical
readers, i.e. the loc. in a person— 'I will be ever in thee.' Cf. vi. 14
Nale vatsyami, 'I will dwell in Nala ;' xx 35, avasam tvayi rajendra,
' I abode in thee, O King :' at xiii 65, vasasva mayi, and xv 7, vasa
mayi — ' dwell under my protection,' i.e. in my sphere of action : also
xvii 18. The locative expressing on a person has been noted at
v. 9.

In all these constructions the Greek and the Latin would employ
prepositions, e.g. Iv croc

33. abhinandya, indecl. part, of the causal (nandayami) of abhi +
^/nand, identical in form with that of the simple verb = ' having
caused to be glad.' ^/nand is of obscure relationship. In Zend
^/nad = to despise, and this has been connected with ovofxai. In
Sanskrit ^/nad is 'to make a noise,' see xii 1, whence the common
word nadi, a river. Benfey conjectures plausibly that nand = nanad,
the reduplicated form of this */nad. The form is against any connec-
tion with ovivrjjxL. At viii 17 abhmandati = takes kindly, gives heed
to. Perhaps the line is an insertion.

parasparatah, 2nd abl. of paraspara, xiii 13; for the case cf .
sakshat i 14. It seems to me that s is probably the nominative sign,
so that paraspara is an irregular compound of a full noun and a
base: compare anyo 'nyam i 17, and also the phrase avros avrov, used
practically as one word. The s is retained instead of passing into

v 3C]

OR TALE OF NALA.

77

visarga before the p, as in vacas-pati, divas-pati, &c. See M. M.
Gr. § 89.

Agmpurogama, ' having Agni as leader,' a B. V., cf. Indra-
purogama, iv 20.

garanam, sup. 15. For construction comp. garanam tvam pra-
panna 'srai, viii 18 : it seems to be akin to i 20, vacam vyajahara
Nalam : for garanam is a contained accusative with jagmatuh,
almost as close as vacam vyajahara. Then the simple idea contained
in the two words is followed by the accusative of the person affected.
See also note on vii 5. For form jagmatuh, see M. W. Gr. § 376,
M. M. 328. 3 : medial a is dropped.

34. vrite Naisadhe, i 11 note.

mahaujasah, 'of great might,' from maha for mahat and ojas,
'strength,' from ^/uj ; see note on ugra, iii 21.

daduh, M. W. Gr. § 373 ; comp. jajnuh ii 5, jagmuh ii 10.

35. pratyaksadarganam, 'the seeing (the invisible) as present
to the eye.' Pratyaksa, 'before the eyes,' 'visible,' is a very
common word (as a subst.) in Hindu philosophy to denote 'percep-
tion by the senses,' one of the 4 (according to the Nyaya, or 3 ac-
cording to the Sankhya) processes by which the mind attains know-
ledge. See ' Indian Wisdom,' p. 72.

gatim ca, &c, 'a gait firm and noble,' Milman. anuttama =
'qui altissimum non habet, i.q. qui altissimus est,' Bopp. It is a
curious inversion of the apparent meaning 'not highest,' which
would be a natural and proper K. D. compound, but is thus turned
into a B. Y.

The combination of the two gifts is curious : still more the two
gifts of Yama, and the garlands given by Yaruna.

36. atmabhavam, 'own essence,' i.e. fire. So at xxiii 2, Nala
(concealed in the form of Yahuka) holds up grass, which is at once
consumed by fire.

vanchati, ' wishes ' — the same word : the connection is well
seen through German, 'wiinschen.' The ch comes from sk, see note
on 25 : so that the original form would be van-sk or van-sk, and
would correspond with Gr. cvyojuai for ev-a-Ko-jxai, ^/va : for the letter-
changes see Gr. Et II, p. 366 (Engl, transl.). Again at xxvi 8.

lokan : is this the ' trailokyam ' (xiii 16), heaven, earth, and the
parts below the earth,' or the seven worlds corresponding to the seven
patalas ? v 7 note. Probably it means simply 'space,' 'the world.'

78 NOTES ON THE NALOPAKHYANAM [V 3G.

Schlegel (quoted by Bopp in his note on Indr. i 37) thought that it
was used in the sense of 'people,' as at i 15, and translated it
'feurige Krieger,' which is very improbable.

atmaprabhan : Bopp (ut supr.) translated this ' self-bright/
lightened by themselves.' But atman doubtless refers to Agni: the
sentence is merely a repetition of the previous one in different words.

Hutaganah = Hutaga, iv 9 ; but this is prob. a B. V., ' having
fire as food ; ' that a T. P. ' fire-devourer.'
37< ' Yama gave taste in food, and supreme stedfastness in duty.' In
canto xxiii the disguised Nala prepares food, and is at once detected
by its flavour, anna, p. p. of Vad, to 'eat,' Lat. 'ed-o.' rasa,
' taste : ' this is a common meaning of the word, which primarily =
' price,' and sometimes the essence of a thing, and so Benf. takes it
here, * the essential properties of food,' i.e. the knowledge of them.
Curtius suggests that the word may have lost a v, and be connected
with varsa, eepar), and ros (roris), Gr. Et. no. 497: see note on
vii 3.

sthitl, so xii 10, sthitya paraya yuta.
38. uttama-gandadhyah, 'rich in the highest fragrance.' Adhya
(xxv 6) of course has nothing to with adi, iii 16. In canto xxiii 16
Nala takes flowers in his hands, and they at once blossom all the
more.

mithunam, perhaps = ' a pair of gifts,' as each does give two. But
the word is used generally of living beings : and probably means here (as
at xxiii 23, where no other word is used) the two children mentioned
1. 46. The gods gave the other gifts, ' and (ca) all joined in giving
children' — the greatest gift of all. Dean Milman translates dif-
ferently.

pradaya asya : note the genitive. This case is rather a
dwindling one in Sanskrit, never having had the work thrown upon
it which it has to perform in the European languages (esp. the Greek)
from the loss of other cases. It is used with the p. p. to express the
agent as we saw at i 4. It is also used, as here, with several verbs,
where, according to classical usage, we should expect a dative. It is
found with */da, xvii 15, xx 27, xxiii 4 (but the dative at xx 30,
xxiii 4, xxv 17), with nivedaya (causal of */vid), xviii 13, with a +
^khya, xxiii 5: with sam + a + s/dhk, xxiii 12: with ^ksam,
xxv 13: with \/bhi, xii 11. Other uses are more like Greek or
Latin, e.g. the gen. with Vgru (kAvci>), xii 76, xviii 14 (in each of
these passages however there is a neut. pronoun as well, and the

V 44.] OR TALE OF NALA. 79

gen. might go with that); with smri, xv 10 and 15: but the accusa-
tive goes with anu + smri, xv 20.

tridivam, ' Heaven,' 'the third most holy heaven' (Benfey): but
probably Svarga is meant (so in the P. W.) the heaven of Indra ;
see ii 13 note.
39. anubhuya, ' after being present at,' ii 9 note. For the use of
the ind. part, with a case, see note on viii 22.

vivaham, 'marriage,' vi + ^/vah. For the different forms of
marriage, see Manu iii 20, &c.

yathagatam, see note on iii 2.

muditah, p. p. of >/mud, 'to be glad:' perf. mumude, xix 36.
The root is used as a fem. noun, xix 37.
41. usya, indecl. part, of Vvas, 'to dwell,' ii 12 note. For the form
see i 1 note.

samanujnato, iii 1 note, svakam, i.e. sva+ ka, which marks
the pronoun more plainly as adjectival : see note on viii. 3. Again
at xxv 4.

43. amQuman, ' the rayed one ' = the sun. The root is probably ak,
nasalised: and the suffix is -u. See note on tigmamcu xxiv 33.

aranjayat, 'he caused to be attached to himself,' imperfect
causal of Vranj, see sup. 22 note.

praja = prajas (ace. plur.)=:Lat. progenies, but used of the
whole people. The king is conceived of as the father of his people,
like the 'pater Ronianus' of Vergil (Aen. ix 449), and like Odysseus
who TraTrjp ws 7771-105 r)€v (Od. ii 47).

panpalayan, ' protecting,' from palaya described as a causal of
fjpk, but not different in sense.

44. ije, perf. mid. of Vyaj. M. W. Gr. § 375 e, M. M. App. 99.
' He sacrificed with the horse-sacrifice,' a natural use of the instru-
mental rather than the contained accusative, just as in Lat. we find
' ire via ' as well as ' ire viam,' and the ' cognate instrumental ' in
Lithuanian is even more exactly parallel, see note on ix 14. The
' horse sacrifice ' is often mentioned as the greatest of all Hindu
sacrifices ; it is old, two of the hymns in the first book of the Rig
Veda relating to it. In later times it was believed that any one
who performed this sacrifice a hundred times could depose Indra,
comp. note on ii 14. In the 14th book of the Mahabharata, the
ceremony is performed by Yudhishthira after his victory over the
Kauravas. Dacaratha's horse-sacrifice in the Ramayana is minutely
described in ' Ind. Wisdom,' note to p. 343.

80 NOTES ON THE NALOPAKHYANAM. [V 44-

Yayati, son of Nahusha, fifth king of the lunar race — father of
Puru, the founder of the line of the Pauravas. For the different
accounts of him given in the Puranas, see Dowson Diet. s. v. The
horse-sacrifice is not mentioned there.

kratubhis, ' with sacrifices which have fit gifts' (for Brahmans).
Cf. xii 14, 45, 81, at all of which passages Damayanti invokes her
husband by the piety shewn specially in such sacrifices and offerings
to the sacrificing priests. The prominence of sacrifice in the Hindu
ritual and the corresponding exaltation of the Brahmanic caste are
well commented upon by M. Williams, 'Hinduism/ pp. 38 — 41.
The word kratu = ' strength ' in Vedic — it is from kra, the secondary
of kar, whence come Kparos, KpciW, creo, &c. See Gr. Et., no. 73.
daksina = Lat. dexter, the right side; and by a natural transition
of meaning to the ' right thing ' to be done, comes to mean a gift to a
priest. Daksmya (Hit. 468) apparently means 'straight-forward-
ness,' though elsewhere it = ' politeness.'

45. upavanesu, a sort of diminutive of vana. Cf. Lat. use of
sub.

47# viharamg ca, i.e. viharan (pres. part of vi + */hri) + ca. The
q is euphonic.

raraksa, perf. of Vraks, see i 4 note.

vasudha = the 'wealth-holder,' i.e. earth, see iv 2 note. The
alliteration of the last line is noteworthy.

CANTO VI.

Kalina. Kali is the Kali-yuga (see Dowson, s.v. yugd) personi-
fied. "There are properly four yugas or ages in every Mahayuga
[great yuga, or cycle, of which 2000 make up a Kalpa or aeon] viz.
Krita, Treta, Dvapara and Kali, named from the marks on dice —
the Krita being the best throw, of four points, and the Kali the worst,
of one point." ' Ind. Wisd.' 188 note. This system of chronology was
fully developed in the Mahabharata, though unknown in the Rigveda.
It is parallel to the metal ages of Greek mythology : the first being
the age of perfect righteousness, happiness and plenty, the last the
opposite when unrighteousness prevails and the lives of men are
shortened down to their present span. But in the Kali-yuga, the evil
which prevails is of course evil according to the Brahmanic standard.
There is no knowledge of the Yeda, no dharma, no sacrifices : and
the outward manifestation consists in passion and different emotions
which delay the final emancipation of the soul from being born again.
Dvapara is the personification of the third age, as Kali is of the
fourth.

sahayena, * with D. as companion ' ; sociative use of the instru-
mental : see note on i 7. So ii 11, vii 4, divya Nalena, 'play with
Nala'; xxvi 15, devana asuhndganaih, 'play with those who are
not friends'; xxiv 30, gantum agvaih, 'to go with horses'; xx 41,
&c. : but most commonly of inanimate things, e.g. xxvi 19,

eka-panena virena Nalena sa parajitah

sa ratnakosanicayaih pranena panito 'pi ca.

' By one throw was he overcome by the hero Nala, together with
his stores of jewels and treasure, and even his very life, was he won.'
But very frequently we find a preposition, such as saha i 7, v 45,

6

82 NOTES ON THE NALOPAKHYANAM [VI 2.

vi 1 and 15, &c, or sarddham ix 7, xv 7, xvii 3, xxvi 30 : or with a
verb or participle compounded with sa or sam, e.g. xviii 20 bharta
samesyami ; comp. xxv 3 Nalena sahita. If I have counted rightly,
there are in these poems out of 50 instances of the pure sociative,
23 with no preposition, 22 with a preposition, and 5 with some
compound word.

The traces of this usage are very plain in Greek and Latin,
though (except in the -<£i form in old Greek and the rarer a-form) the
external mark of the case has perished. But the dative is found in
Homer combined with the -<£i-case in such a way as to leave no doubt
of the origin of the use. Compare Oeocfuv firjaroip drdkavTos, Od. iii
110, with the common phrase Ittttols koX o^ca^t, and aA.(o/xevos...v>yt
re kcu erapotcrt : and regularly with nouns of multitude, Jelf § 604.
Very commonly the construction is marked by avros, e.g. aurouxi
o^to-cpc, II. viii 290: and, with this word, which practically does the
duty of a preposition, the case survived into Attic Greek. In Latin
there is no sociative (or instrumental) case-form (for the -bi and -bis
in the pronouns have no such meaning) : but the* work of the case
has been taken completely by the ablative : and some examples of
the pure sociative use are unmistakable : e.g. Caesar, B. G. v 9, illi
equitatu atque essedis ad flumen progressi (but vii 54 cum omni
equitatu profectum), Ovid, Am. n xvi 13, si medius Polluce et
Castore ponar, where 'medius' does something to help out the con-
struction. In Lithuanian the sociative use is quite regular. It is
also used like the Lat. abl. of description, see xii 37 note.

There is no doubt that the sociative use was a primitive one,
but it wanted distinctness because of the original confusion of the
two case-forms, a and bhi, and perhaps from other causes. Con-
sequently prepositions were needed in each language to help the
usage out. But these prepositions differ so much among the different
peoples that their use was probably not established before the division
of the languages. Thus in Sk. we find saha, sarddham and sakam ;
also vina in the peculiar Sanskrit disjunctive use of the case, e.g.
xvi 19, bharta nama param narya bhusanam bhusanair vina, i.e. 'a
husband is a wife's highest ornament, without (other) ornaments.'
See note on xiii 34. In Greek we have $vv (Lat. cum), ajaa (Sk.
sam) (a/A -qol <f>aLvoiAtvr)<pi, II. ix 682) jxerd (Germ, mit) (/xera irvou?^
dvifioto, II. xxiii 367) : these few usages therefore are found each in
two languages.
3, varayisve, 2 fut. middle of varaya, see iii 6 and 24 notes.

vi 4.]

OR TALE OF NALA.

83

4. nivrittam, ' finished,' ' done with,' from ni + ^/vrit, a very com-
mon verb, equivalent in form, and (when compounded) in meaning,
to Lat. vertor and sometimes versor. Thus e.g. at x 15, tasya
buddhir Damayantyam nyavartata, but with something also of the
sense of 'returning' found at x 20, nivrittahridayah = 'with heart
turned back,' Hit. 235, sa vyadho nivrittah. In Bh. Gita xvi 7,
nivritti is cessation from action, i.e. beatitude, as opposed to
pravntti = 'progress,' 'activity'; and pra + ^/vnt is found ix 2, xii 14.
In Panini's grammar, nivntti marks that some general rule (adhi-
kara) which is implied in all the following sutras ceases to operate
any longer. The simple root is seen in vartate xiii 71, vartm viii
15, vritta 'conduct' xii 46, 'an event' Sav. vi 8, vartana 'main-
tenance' Hit. 272 &c.

samipatah, ' in presence of.' See note on vii 4. These forms
in -tas are used (as here) without much feeling of their original sense
in the different languages ; — for they were at first ablatives as
tatas, ii 1, atas ix 23, &c, gatrutas xiv 18, where see note. But
ivros and e/cros, intus and caelitus, and Sk. kutah, mukhatah (xi 28),
ekatah (xii 17), dharmatah vi 9, pnsthatah ix 7, vahyatah ix 7,
vegatah xi 27, agratah xxiv 14, have only a general locative sense.
Qak. p. 5 prasadanatas = prasadat (Prakrit).

5. krodha, 'wrath,' from v/krudh, see note on xviii 9.
amantrya, ' having addressed,' generally with the idea of taking

leave ; e.g. viii 24, xxvi 1. For the simple root see note on
ii. 9.

6. ' For that she has taken as husband a man in the midst of gods,
therefore be her bearing of punishment fitting and great.' yat = quod :
comp. xi 10, viii 17, xiii 39, xviii 10, xxiii 14, xxiv 17. avindata,
ii .4 note. nyayyam, derivative of nyaya + suffix ya: nyaya
= 'method,' 'manner'; whence came the name of one of the chief
philosophical ' methods ' of the Hindus — the Nyaya of Gotama (ace.
to M. Williams, however, Nyaya is analysis, as opposed to Sankhya,
synthesis).

vipulam, ' full,' ' large,' ix 6 ; probably one of the large family
of words belonging to ^par, Gr. ^Aa, Lat. 'pie.' danda, iv 10
note.

7. divaukasah, ii 30 note.

samanujnate, 'consent being given by us': iii 1 note.

8. a9rayeta, v 15 note. It is the optative expressing a question,
like the Gr. and Lat. conjunctive,

6—2

84? NOTES ON THE NALOPAKHYANAM [VI 8.

upetam, ' endowed with,' p. p. of upa + Vi ; comp. upapanna, i 1.
akhilan, 'entire,' 'whole/ from khila = 'a remainder.'

canta-vrata, 'with his vows duly performed,' p. p. of Vcar, for
which see note on caritra xviii 9 : and vicarita = ' wandering ' xxiv
49; it is used as a noun = ' doings ' xxiii 2: for vrata see ii 14,
note.

" He who reads the four Yedas entire, together with the Puranas
(1 the whole eighteen) as a fifth." These Puranas, however, or
legendary histories of the Gods, are not only much later than the
Vedas, but also than the mass of the Mahabharata : so that either
these lines are a late insertion by some Brah manic reviser of the
poem (which is quite possible from the tone of the passage) ; or else
the akhyana must be understood generally as 'tradition,' referring
not to the Puranas but to some older Itihasa, or legendary poem,
wherein the actors are still men and have not been deified as in the
later accounts1. "The Puranas and Tantras...are sometimes called a
fifth Veda especially designed for the masses of the people, and for
women." M. W. 'Hinduism,' p. 116. The four Vedas are the
Rig-veda — a large collection of hymns to the elemental powers, and
not arranged for sacrificial purposes : the Yajur-veda, hymns arranged
for sacrifice : the Sama-veda, most of the hymns of which are found
in the Eig-veda, but they are adapted here for the Soma-ofFerings :
and the Atharva-veda, which is considerably later in time and
contains incantations, <fcc., due according to Prof. Whitney rather to
popular than to priestly sources. Each of these collections of hymns,
&c. (called Mantras, see note on ii 9) is accompanied by one or more
Brahmanas: these are "written in prose and contain liturgical and
ritualistic glosses, explanations, and applications of the hymns, illus-
trated by numerous legends. To the Brahmanas are added the
Aranyakas and the Upamshads, mystical treatises in prose and verse
which speculate upon the nature of spirit and of God, and exhibit a
freedom of thought and speculation which was the beginning of Hindu
philosophy." Dowson, s. v. Veda. The whole of this collection of
Mantras Brahmanas and Upamshads is included under the general
term Vedas.

1 Thus Weber, 'Ind. Lit.' p. 45, writing of the Aitareya (probably the
oldest) and the Kaushitaki-Brahmana, says 'Both presuppose literary com-
positions of some sort as having preceded them. Thus mention is made of
the 'akhyana-vidas,' 'those versed in tradition.'

VI 9.] OR TALE OF NALA. 85

akhyana-pancaman is a B. V. ' which have the akhyana as a
fifth.' It is something like the Greek method of reckoning ttc/xtttos
auros.

adhite, middle of adhi + ^1, to ' go over ' = ' read.'

tripta, ' pleased,' p. p. of */tnp orig. tarp, whence Tep7r<o, &c.

10. * He who delights in doing no harm, who is truth-speaking, firm
in his vows.' dndha, see xxiii 7 note.

ahimsa = not hurting, from ^/hims, to hurt, possibly (as Benfey
suggests) a desiderative of ^/han, to kill. Among the things from
which a Brahma-charin (i.e. a Brahman in the first stage of his
career) must abstain is 'pranmam caiva himsanam,' 'injury to any
animate things,' Manu ii 177, comp. vi 28 &c.

nirata, p. p. of ni + ^/ram, possibly found in Gk. yjpifxa, see
Curt. Gr. Et., no. 454 — who makes ' comfortable rest ' the under-
lying notion of the somewhat different forms. Rata (alone) occurs
v 31 : rati ' rest ' at ii 4.

tapah, ii 13, x 19 notes.

(jaucam, from guci, pure, iv 18 & 24, xxiii 7, by vnddhi of u and
suffix a, and loss of final i. It — cleansing, vii 3, xxiv 48.

gamah, v 22 note.

11. dhruvani, 'firm,' 'steady,' 'sure' (as xxvi 11, druvam atmaja-
yam matva) : = Germ, treu : used adverbially xiii 27. The primary
root is dhar, i 17 note, whence dh(a)r-u is secondary.

kamayec chapitum, i. e. kamayet gapitum ' desire to curse ' :
for ^/gap see v 28 note.

12. mudho, 'fool,' p. p. of \/muh (4) to be disturbed in mind; here,
and at xviii 10, Hit. 881, 986 &c. : another form is mugdha : mohita
the part, of mohaya (causal) to 'infatuate,' occurs vii 16, xix 4 ; and to
' bewilder ' xix 24. Hence moha ' delusion,' Hit. 204 ' lobhan mohag
ca nagag ca' = 'from covetousness (comes) delusion and destruction.'
It is hardly possible that [x&pos should be from this root (Bopp, s. v.).

atmanam atmana, a not uncommon alliteration (see xii 57,
xviii 8). We may compare idioms like the Latin ' suo sibi gladio
hunc iugulo.'

13. 'Let him be plunged (or ' lie is to be plunged ') in wretched hell
in the mighty bottomless lake.' kncchra (of uncertain derivation)
is ' difficult,' 'painful'; e. g. xv 17 vane, xxiv 18 gapena. It is fre-
quently used as a neuter subst. = 'difficulty,' e. g. artha-kricchresu,
xv 3: also xi 30: Hit. 1062 kricchragatah = reduced to difficulties;
ib. 1275, Brahmanas siddham api artham kricchrena api na

86 NOTES ON THE NALOPAKHYANAM. [VI 13.

yacchati = a Brahman gives up money, even though due, not even on
pressure.

naraka, 'hell': 21 of these are enumerated in Mann (iv 88),
where Naraka is the name of one only (see ' Indian Wisdom,' 66
note 2). According to the common Hindu belief the soul, after
each life, goes either to one of the heavens or one of the hells, whence
it returns again into a body in order that it may fully work out
the results of former existence.

majjet, opt. of Vmajj (6) = Lat. \/merg : the p. p. magna is
frequent, Hit. 133, 783, 864 &c.

agadha, = a (neg) and gadha, p. p. of sjgkh, to dive into : the
original form was probably gadh, recognisable (after labialism) in
fiaOvs, a-fiv<ro-os &c ; Gr. Et. no. 635.

hrada, a 'lake,' ' piece of water '; whence hradmi 'a river,' xii 112.

14. utsahe, iii 8 note, kopam, 'anger,' see note on xix 15.
vatsyami, fut. of \/vas, to dwell : the t is euphonic, M. W. Gr.

§ 304 a, M. M. § 132.

Nale, for the locative see v 32 note.

15. bhram^ayisyami, fut. of causal of ^/bhramc, 'to fall'; whence
xx 2 bhrasta, xviii 10 paribhrasta.

tvam &c. — ' Do thou (apt here like Greek ye), having entered into
the dice, think well to join company with me,' or 'help me' (as viii
13). sahayya, formed regularly from sahaya vi 2 note, see ii 31.

arhasi, iii 7 note.

. Dvapara, as being one throw of the dice — the worst but one —
is naturally conceived of as becoming embodied in them.

CANTO VII.

1. samayam kritva, 'having made agreement': samaya from
sam + \/i has also many other meanings, e.g. 'condition,' as at xiii 67,
samayena utsahe vastum tvayi, i.e. 'on a certain condition I am
able to dwell in thy power,' Sav. iv 17 &c. : it also = ' time,' xiii 6,
arddha-ratra-samaye - at midnight (half-night-time) : and other mean-
ings, for which see the P. W.

tatra, yatra, tatra (partly because of the subsequent yatra)
is used here= 'thither,' just as we use 'there' in that sense. For
the general form of the sentence, see note on xiii 30.

2. antara-prepsur = 'eager to get an opportunity': prepsu =
pra + ipsu, compare abhipsu v 2, &c. Antara as an adj. = 'other';
and is frequently found at the end of a K. D. compound ; e. g.
janmantara, ' another birth,' xiii 33, kalantaravritti, ' the revolu-
tion of time,' Hit. 894 : and so is akin to Sk. an-ya, other, * Goth,
anthar, and prob. Gk. tv-ioi: which shew the n form instead of
the I seen in aAAos, al-ius, and Gothic alis, alya, &c. But antara
occurs also as a neut. substantive, meaning the ' inner part,' in which
sense the word must be connected with ivi, ci/tos, ilv-epoi, &c, in-ter,
Goth, inna, &c. So at xii 103 vanantare = in the depths of the
wood: xxi 10 bahvor...antaram = the space between the arms: and
loc. antare = in the interval, e.g. Hit. 94. So by a natural transition
it takes the sense 'occasion,' as xiii 59, 'opportunity,' as here.
Curtius discusses this, and the words quoted above under nos. 425,
426, and 524 : he would separate them into three groups, but he
does not take account of the different meanings of antara, which
would bring it under both his first and his second group.

varse, 'year' (so xxiv 51), literally 'rain' (from Vvris, whence
vnsa line 6, and vristi, xxiv 40), = Gr. iepo-yj (for i-Feparj). In the

88 NOTES ON THE NALOPAKHYANAM [VII 2.

plur. it denoted the rainy season — one of the Indian six of two
months each — i.e. Giishma, Yarsha, Qarad, Hemanta, Qigira, and
Yasanta. This use of one important or descriptive period of the
year instead of the year itself is not unknown with us, e. g. a man of
seventy winters; and in Wordsworth's 'Two April Mornings,' "Nine
summers had she scarcely seen, the pride of all the vale." Corap.
xxvi 25, saitjiva garadah gatam.

3. upaspngya = ' having rinsed the mouth with water' (Benf.),
'having sipped water' (M. W.), literally 'having slightly touched.'
Orig. form Vspark, found in Lat. spargo, to touch with water, &c.
This upasparga is necessary after evacuation as part of the ceremonial
purification : this therefore Nala performs ; but he neglects to wash
his feet, another part of the process. At Manu v 138 foot-washing
is not mentioned : kritva miitram purisam va khany acanta upaspriget,
'he is to sprinkle the cavities of the body (mouth, nose, &c.)
after having rinsed his mouth ' (p.p. (in active sense) of a + Vcam,
the technical word). This gives a good illustration of the extreme
minuteness of the ceremonial law. Comp. Manu iv 93:

utthaya, avagyakam kritva, kritagaucah, samahitah
purvam sandhyam japams tisthet, svakale c'aparam ciram,

i. e. ' having arisen, having done what is necessary, having purified
himself, with his attention fixed let him stand praying the morning
prayer, and at the proper time the other in the evening, for a long
while.'

sandhyam anuasta = ' sat down to the (evening) meditation.'
asta from */as, to sit, i 11 note, ^s-tcu : aim = ' after,' and seems
therefore scarcely to give the sense required : perhaps the meaning
may come as in Greek compounds with //.era — e.g. /jtcreX^etv, to go
after, i e. to find, a person. Anu seems to be from the same origin
as Greek oVa and Gothic ana, and Latin an (in anhelo, &c): but of
all these the sense is 'up.' sandhya, 'meditation,' used for the
morning, noon, and evening observance : it is from Vdhyai, ' to
think,' doubtless a shortened form of adhi and x^ya, the secondary
form of *]y. The accusative is governed by the transitive sense
which the compound has acquired — just as insidere, insilire, &c.
come to be transitive in Latin.

aviQat, imp. of a + Vvig, with same meaning as simple verb,
i 31 note.

4. samipam goes with Puskarasya, like sakagam, sakshat, and

VII 4.] OR TALE OF NALA. 89

other adverbs when used prepositionally it goes with a genitive —
naturally — from the strong substantival sense which remains. So
also samipe i 16 takes the genitive : samipatah (vi 4) was in compo-
sition with the base asmat. See further i 14 note. Puskara is the
brother of Nala.

aha, 'spoke'; only found in this tense, and of that only in
the sing. 2 (attha, ix 30) and 3, dual 2, 3, plur. 3. The primary root
is *Jagk, found in the equally defective Lat. verb aio; but the
guttural survives in ad-ag-ium. It is also found in the Homeric rj,
and the Platonic r)v Se eyw, rj Sk us.

divya Nalena, vii 2 note: ^/div (4 d.) lengthens the root-
vowel before ya. M. W. § 275.

vai strengthens a whole sentence, as here, and perhaps ix 8,
ghosayamasa vai pure: or one word, e.g. adbhutarupan vai, i 24;
xxvi 5, esa vai mama sannyasas; iii 5, tvam vai ; vi 11, yo vai — and
so very often with a pronoun. It may be the loc. of a pronominal
stem va ; see note on vata xi 1 0 : and if so, may be compared to
the Homeric olvtws (e.g. 7rai's crt i/^Vtos av-nos, Od. xii 284), and also

tO OVT(D<S.

dyute, 'in the game,' apparently = div + ta, the vowels and
semivowels exchanging to avoid the meeting of v and t. So dyuti,
'brightness,' for div + ti, xii 15.

J eta = 3 pers. sing. fut. of ^ji (to conquer) = orig. gi, whence fiia,
&,c. by labialism ; Gr. Et. no. 639. It often occurs at the end of a
compound, with suffix (of auxiliary letter) t, as xii 77, samgrama-jit :
compare the t in mahiksi-t ii 20, loka-kn-t iv 6, &c: and see
Curt. 'Studien,' v 104.

bhavan, ii 31 note.

pratipadyasva, Vpad (4) with prati (middle voice) = ' go to,'
or 'obtain' (as here and xiv 25), or 'learn,' as xviii 16, yatha na
nripatir Bhimah pratipadyeta me niatim. Orig. pad is seen in
ir&-ov and pe(d)-s (Gr. Et. no. 291) : Curtius is probably right in
keeping v'pat distinct — whence irerofuu, ttlttt^ peto, &c. (ib. no. 214,
and see i 22 note) : ' treading' is the primary meaning of the first :
' quick movement ' (whether flying or falling) of the second.

jitva raj yam Nalam, a clear double ace; though probably the
use arose from the ace. of the thing being combined with the verb so
as to denote but one idea (here ' despoil ') which then takes an ace.
of the person. See notes on i 20, v 33.

abhyayat, imperf. of abhi + */ya, M. W. § 644.

90 NOTES ON THE NALOPAKHYANAM [VII 6.

vnso gavam = the principal die in some game of dice: 'the
cows ' being the rest.

asadya, 'having reached,' from \/sad, to 'sink down': in
several derived uses of the verb helplessness is the common idea.
It = Lat. sed-eo, Gr. c£o/xai, where no such change of meaning is
found. The simple verb + a is used in the same sense as here at
x 18, asasada khadgam. But generally the sense is given by the
causal, or (if the causal sense be not apparent) by declining the verb
in the 10th conjugation : asadya — a + sad(aya) + ya. Ni + sad =
1 sink down in despair ' at x 5. But in pra + sad (= to be propitious,
xii 130) we seem to have only the simple idea of 'bending toward'
in sign of assent : Benfey well compares the Latin ' propensus ' and
the German ' geneigt ' : we might add Lat. annuo (ad + nuo), and the
nod of Olympian Zeus.

7. paraviraha, 'slayer of foemen': para = other (than a friend),
see ii 2 note. Ha is the nominative of han (i 20) used here as a
noun without suffix: comp. ' Balavritraha,' ii 17.

8. caksame, perf. mid. of \/ksam, iii 8 note,
samahvanam, v 1 note.

Vaidharbhyah, &c, ' although the princess of "Vidharba was
looking on (whose presence should have restrained him) he thought
it time for play.' The construction is a gen. absolute, which is rare:
comp. pagyatas te, xx 15. pana, xxvi 6, from >/pan (1 atm.):
the n indicates a lost r, which gives *par-n ; and this (compared with
Trep-vq-jxi) leaves no doubt that the original root was par, and that it
was originally declined in the ninth conjugation — whence the n.
Pana also = 'a price.' Pana likewise occurs, and pratipana, ix 2 —
where see note.

9. hiranyasya, 'of wealth,' 'gold,' connected with hant, and
doubtless therefore deriving its name from its colour: comp. argen-
tum and apyvpos, which however perhaps imply brightness only,
suvarna (of good colour) also — 'gold': probably hiranya is the
more general word.

yana-yugyasya, 'of carriage and beast.' A collective Dvandva,
of the kind called 'samahara,' M. M. Gr. § 521, and therefore
declined in the singular neuter. yana= 'going' at xviii 6, as here
xvii 21 : yugya is fut. part, of Vyuj, i.e. 'that which may be yoked,'
and so can be used either of a carriage (comp. yugya-stha, ' standing
in -a car,' Manu viii 294) or beast of burden, as here : comp. Ivyioq.
The genitives are curious : there seems no reason why they should go

VII 9.] OR TALE OF NALA. 91

with jiyate : we have 'jito rajyam vasiini ca,' xii 83: at xxvi 6 the
genitive is used of the stake in a game: 'panena ekena bhadram te,
pranayog ca panavahe' : but there the case seems natural with pan,
as at ix 3, Damayantyah pana. Perhaps therefore they are better
taken with dyiite, 'the game for wealth, &c.,' though this is forced.

jiyate, final i and u are lengthened in forming the base of
passive verbs.

10. aksa, &c, 'maddened with dice- madness.' mada, as at i 24
(see note), xiii 7, &c.

anndama : for form see page 6. an, 'an enemy' (xii 47,
50, &c.) is of doubtful origin ; epi-s agrees in form, but not sufficiently
in meaning : and it is not likely to have anything to do with "Aprjs.
Curt. no. 488 note.

nivarane, 'for the hindering,' i.e. 'to hinder'; from m + ^/vri,
in the sense of 'covering': see in 24 note. The loc. of verbal nouns
in -ana is often used thus precisely like the Greek infinitives in -cra-t
and -fAeva-i: see examples at iii 6 note on patitve. chakto = cakto,
'capable,' p. p. of V^k, to be able, i 18 note. The verb (in the
passive voice) and participle are both remarkable for being used in a
passive sense with an infinitive; as at xx 5 ahartum cakyate, x 13
gakta dharsayitum, 'capable of being harmed': also gakya at xvi 4
and xxvi 15.

11. paurajanah, 'townsfolk': but paura alone = 'a citizen' (from
pura, a city), so that jana (as often) is superfluous, drastum, inf. of
^Alric, coming nearer to the orig. root ^/drak, or Vdark. Of. future
draksyami. aturam, 'full of desire,' but, apparently, only of an
unhealthy sort: cf. xi 36 'pradharsayitum aturam.'

12. karyavan, 'having business ': = karya (fut. part, of */kri) and
-vat : formed like the perf. act. participle, i 29 note.

13. 'Let it be told to the king of Nisadha, ''all thy subjects are
standing, not brooking well the calamity (or perhaps ' fault ') of their
duty-observing king ".' Observe that no iti is used in the quotation
here, which is left in orat. recta, entirely undistinguished.

prakriti, a most common word in Hindu philosophy, but in a
very different sense; i.e. the everlasting essence out of which existing
things are evolved, see ' Hinduism,' p. 194 &c. Yet our word ' subject'
has had a somewhat similar history.

amnsyamana, from >/mris (4) to 'endure,' whence marsana
' endurance,' and amarsana ' impatient,' xii 54. It seems to have no

92 NOTES ON THE NALOPAKHYANAM [VII 13.

equivalent in Greek or Latin, and must be distinguished from \Zmric,
to 'touch,' 'stroke' (whence para + mrig, 'to disturb,' xvi 15, and
vi + mnc, 'to consider,' xvi 27) : of which the orig. form is mark,
Latin mulc-eo, to touch gently : the opposite kind of touching is seen
in the rarer verb mulco, e.g. Plaut. Mil. 163 ni ad mortem male
mulcassitis. We must also distinguish ^/mrij, whence mnsta, v 4
note.

vyaganam, fromm + \/ac 'to throw,' xii 11 &c. ; whence both
senses given above come naturally. It is 'vice,' Qak. 2. 39 — some-
thing like Lat. perdo, perditus. At Hit. 221 vyasanam crutau =
intense study of Scripture, app. = abandonment of all else for this
study ; something, again, like ' perditus in quadam ' in Latin.

dharma-artha, the artha is redundant : for its general sense,
see iii 7 note.

14. vaspa-kalaya, 'indistinct by reason of tears.' Kala may be
from yy/kal, to drive, whence KeAo/xai, KeAcvaj, celer; Curt. G. E. no. 48:
this root he separates from another kal, whence KaAcoo, calendae &c,
hail.

karsita, ' distressed,' p. p. of karsaya, causal of V^F1? ' *° drag ' ;
again at xx 31. Benfey compares 'accerso.' At ix 11 it is used of
plucking flowers; at xxiv 41 vyapakarsad = ' swept away'; at ix 33
apaknsta = ' distracted: ' at x 26 avakns is ' to drag away,' and akns
is 'to draw to,' or 'back.'

Qoka, 'grief,' iv 13 note.

15. bhakti, v 2S note.

puras-kntah, ' put forward,' i.e. brought by their loyalty. So
at Hitop. 1205 it is used of putting forward a combatant. But it
often has the derivative sense of ' putting in the first place,' ' honour-
ing,' and M. Williams translates here ' adorned by ' : according to the
P. W. it need not mean more than upapanna ' possessed of.'

16. rucirapan-gim, 'with bright corners of the eye' (apan-ga =
off-member). For rucira see note on iv 28.

vilapantim, ' making moan '; from vi + Vlap = Gr. A<xk, and
Lat. loquor; x 27, xi 10, xxi 16: pra + lap xxvi 17. It takes a
contained accusative — evamadini — at xiii 43.

17. nayam asti = 'this is not he,' i.e. he is possessed by an evil
spirit.

duhkhartta, 'afflicted with misery.' artta is p. p. of >/ard to
'hurt' or 'vex,' so viii 24, ix 24 &c. ; another form — ardita — at xii

VII 17.] OR TALE OF NALA. 93

106. Bopp conjectures that it is the same as Lat. ardere : and that
too great heat may be the radical meaning of the word.

vridlta, 'ashamed': from ^/vrid, which however hardly occurs
except in this participle; which may therefore have been formed
from vrida 'shame,' a common word: then the verb would arise from
the supposed participle. It occurs Sav. i 34 'sa abhivadya pituh
padau vriditeva tapasvmi.'

alayan, 'abodes,' from a -i-\/li ' to stick to.' Comp. aliyate, xi 14.
Probably ' to melt ' is the primary idea both of this root and of the
secondary Vlib; Curt.no. 541. The simple form is seen in po-li-o,
li-no, and perhaps de-le-o. The word alaya is familiar to us in the
compound Himalaya = the abode of snow.
18. masan, 'months.' masa = mens-i-s = ix-qv : Sk. & Gr. have both
compensation in the lengthened vowel for the loss of the nasal in Sk.,
of the sibilant in Greek. The Aeolic fxrjwos (for ^vcr-o-s) shews it
in Greek, as Curtius points out, Gr. Et. no. 571.

CANTO VIII.

1. unmattavad anunmatta = ucnrep ixaivo/xevov ov fxaivofxivrj : for
^mad see i 24 note.

devane gatacetasam = ' rnind-lost in play ' : the locative is
used with an adjective as here, at xii 70 dharmesu anagha, xii 83
devane kugala, xx 26 san-khyane visarada; it does not essentially
differ from the use with a participle, v 31 vacane rata, xv 2 agvanam
vahane yukta, xx 25 tvarito gamane, xxii 12 sarithye bhojane ca
vrita, xv 3 arthakricchresu prastavya. The uses with a substantive
are given at v 22 anuragam ca Naisadhe, &c. They all express more
or less fully the purpose of an action, and as such are more commonly
found with verbs than nouns. For the use with verbs and verbals
see iii 6 note.
2. b. almost = ii 7 a.

3. gankamana, iv 12, note: 'hesitating thought' is the primary
idea: comp. ix 31 'kim-artham, bhiru, can-kase,' almost = ' why dost
thou year, timid S ' and xii 32, ' vrajamy enam agan-kita,' 'I go to him
(the tiger) without hesitation.' With pari it = 'to think all round,'
i.e. suspect; so xxiv 26, na mam arhasi, kalyana, dosena parican-ki-
tum : but with an abl. at xxiii 28.

tat-papam = 'the ill of (or 'to') him,' Nala — aTat-purusha,just
like the very name of the compound which = ' the man of him.' So
tat-priyam= 'what is pleasant to him.' Comp. tava priyam i 20.

Cikirsanti, fern. pres. part, of the desiderative of >/kri. See
iii 14 note.

papa, 'bad' (xii 94), connected by Bopp with kcikos and pecco (as
^/pac with JireTr and Lat. y/coc). But the double labialism required
makes the identification dubious. It might be supported by the
Aeolic 7riixTre 'five,' if we take the usual view that ' kankan ' was the
original form of the word. But the commoner opinion is now that
' pankan ' was the form, and that the initial guttural in Latin is due
to assimilation. See Curt. Gr. Et. no. 629.

VIII 3.] NOTES ON THE NALOPAKHYANAM. 95

hntasarvasvam, ' with all his property reft,' a B. V. sva
has its primary sense of 'own': like sutis, it is the adjective, and
means 'belonging to self — se, which is the substantive. Compare
the use of suus in old Latin, e.g. Plaut. Men. 19, 'ita forma simili
pueri ut mater sua (their own mother) non posset internosse.' At
first sight it seems as though the forms had been interchanged in
Sanskrit (the fuller svayam corresponding to se, and the simpler sva
to suus — originally souos). But svayam must be connected with
aham and tvam, and not regarded as the neuter form of a * svaya.
See note on i 15. There is another adjectival form sva-ka at v 41,
xxv 4, &c<

upalabhya, ' having perceived,' xi 34 &c. ; a common sense of
upa + ^/labh = to get: the compound has the simple sense at xiii 66,
bhartaram upalapsyase. We might compare our ' understand ' and,
except for the preposition, ■ percipere.' ^/labh = Gr. ^\a(3 ; and is
not to be confounded with ^/lanib = Lat. lab-i j which with vi = delay,
xx 16.
4. atiyagam, an irregular compound of ati and yagas, i 10.

dhatrim, 'nurse,' from */dha. It is generally derived from
^/dhe, to suck, but there can be little doubt that dhe is only a modi-
fied form of dha. Cf. Oe and 6d (Or)) in Greek, Curt. no. 307.

pancarikam, 'attendant' (= paricaraka xxvi 30), from pari
+ ^/car, see v 9 note. There is the same root and prep, in the Attic
7T€pi7ro\oi : but the corresponding sense is given by a/x^tVoAos. Com p.
note on upacarya, xxi 30. Paricarya = service xxv 4.

hitam, i 6 note.

sarvartha-kugalam, 'skilled in all things' : used with devane
'in play,' xii 83; kugala is commonly used as a substantive = weal,
happiness, e.g. ii 16; esp. of success in devotion, e.g. xii 71 : see note
there. Hence comes the adj. kugalin, ii 16. Kugala as an adj. also
means 'happy ' (ii 16), but is commonly used either alone or, as here, at
the end of a compound, in the sense of ' prosperous (i.e. dexterous) in
some matter.' ComjDare xix 19, tvam eva hayatattvajnah, kugalo hy
a si, Vahuka.

anuraktam, v 22 note.

subhasitam, ' of good speech ' : Vbhas ('to speak,' xii 19 &c,
pra + bhas xiii 68), like >/bhas (to shine), are alike secondary forms of
orig. bha 'to shine,' see xii 103 : which in Greek (^/^a, tfyqfiC), by the
same natural transition as in Sanskrit, reached the meaning of 'speak-
ing,' i. e. making clear : while the primary meaning remained in the

9(5 NOTES ON THE NALOPAKHYANAM [VIII 4.

secondaries Jcftav, <£cuVo>, and v^aF, <£aOS. See Curt. no. 407, where he
traces beautifully the development of the primary root into five secon-
daries, bhan, bhav, bhas, bhak (Lat. fac-ie-s, fac-etus, fac-s) and bhad (in
Celtic). I may say here that in speaking of primary and secondary roots
I do not hold with Curtius that the secondaries were universally deve-
loped at a later period of time than the primaries — a view to which
weighty objections have been urged by Max MUller ('Chips' &c. vol. iv ch.
1). But for purposes of analysis the terms are convenient, and need not
mislead if it be understood that by ' primary ' no more is necessarily
meant than the shortest and simplest form of such groups as this :
which form was also, no doubt, in many cases also the oldest. In other
respects I think Curtius' ' Chronology ' both probable and important.

5. vraja, 'go,' sup. iii 9; \/vraj =Vvarg, lpy0Vy 'work.' In Sanskrit
alone the work is limited to motion, generally motion for a particular
purpose.

amatyan, 'counsellors' (xxvi 32), from ama, together, with
suffix -tya. Ama must not be identified with Greek a/^a, which is the
shortened form of an old instrumental from sama.

anayya (xxv. 9), indecl. part, of a + nayaya, causal of s/ni 'to
lead,' p. p. nita xvii 20, a very common root in Sanskrit, but there
alone; hence netra 'an eye ' at iv 13, &c. ; netn 'a leader' xii 128 ;
for vi + j/ni, see note on xii 68.

Nala-gasanat, ii 10 note.

acaksva, ' report,' xvi 38, from a + ^caks, ' to see,' whence caksus,
' an eye,' v 8. Both the simple verb and all compounds of it shew
the same transition of sense.

yad dhntam, i.e. yad hntam, ' what part is taken.'

dravyam, ' property,' curiously unlike in meaning to ^/dru, ' to
run,' of which, so far as the form goes, it might be the fut. participle.
For its use in this sense comp. Hit. 1276, dravye niyukta = employed
in pecuniary matters: and dravma, 'wealth,' 'property,' xiii 17,
xvii 27. In the Vaigeshika philosophy it stands for ' substance,' the
first of the seven categories. If we could hold with Benfey that the
word is connected with dru (a tree), there would be a curious (though
unprofitable) parallel between this use of it, and the Aristotelian use
of v\r].

ava^istam, i 30 note.

6. 'It may be our portion belike' : for api see i 31 : bhagadheyam
from bhaga, 'portion,' 'lot': see v 23 note: dheya = fut. part, of
Vdha, ' to be assigned.' The compound may be a T. P. = ' to be

Viri 6.] OR TALE OF NALA. 97

assigned as a lot,' or a K. D., where the adjectival part follows, like
janmantara, note on vii 2.

7. prakntayo, vii 13. samupasthita, 'having approached' : so
V7r6 and sub are used of coming beneath some place. At 10 it =
'near,' 'impending' (without sam). pratyanandata, 'saluted,'
xxiv 14 ; from prati + ^/nand, see v 33 note.

8. pravivega ha, ' entered indeed ' — if ha has really any force
here. Benfey (Lex. s. v.) notes that it often follows a reduplicated
perfect. So at xi 26, xii 14, xv 15, xvii 31, xix 37, xxiii 25, xxiv
40, xxv 18, xxvi 27. It is, no doubt, from original (Yedic) gha,
and so equals Greek ye. But that word is not associated with any
particular tense in Greek. Benfey compares the Teutonic ga or
ge, which is found at the beginning of a perfect. If this be so,
we might give as parallel the use of sma after a present, e.g. i 12.
Ha is found with a present, samanucasti at xii 49, and the time
referred to is certainly past : it seems therefore as though it might
be used there like sma.

9. nigamya, v 22 note, satatam, 'constantly,' from sa + tata,
p. p. of ^/tan : comp. Latin continuo. paranmukhan, ii 18 note.

11. 'Caused Yarsneya to be brought by means of trustworthy men' :
the instrumental use, not the sociative, 'together with.' apta-
karin = ' doing fit things.' Note the irregular causal, nayaya for
nayaya.

12. gantvayan, 'soothing,' pres. part, of cantvaya, see x 3, xi 34:
which is referred to a ^/cantv, but is almost certainly a denominative
verb from gantva, 'mildness' (,/cam, v 22 note). I have followed
Benfey in writing the first letter g ; it is commonly written s, into
which g sometimes passes, and may have done so here.

glaksnaya, v 5.

praptakalam, 'at the proper season,' i 11 note.

anmdita, ' unblamed,' common title of respect, like ajxvjxdiv
in Homer. It is p. p. of ,^/nmd (simpler form sfrad, whence perhaps
oveiSos) : but rarely found except in the participles.

13. janise, 2 sing. mid. of \Zjna (9): the radical n is lost for euphony,
leaving jani, not jna-ni.

samyagvnttah, 'altogether resting on thee.' Samyak is neut.
of samyanc, ' going together ' from sama + Vanc> . see ii 1 8 note on
paraiic : the final a of sama is changed into i, and then into y before
a. Samyak = ' together,' ix 8 ; = * fully,' ' duly,' xi 6, xxiv 29 ; Cak
i 29.

98 NOTES ON THE NALOPAKHYANAM [VHI 13

tvayi, locative; see above note on line 1.

visamasthasya, 'standing on difficult ground' : visama (= vi +
sama) is used literally at xiii 14: metaphorically here, and x 1. In
the same sense the derivative vaisamya occurs ix 20, xviii 8.

sahayyam, &c., ii 31 note.

14. yatha yatha...tatha tatha : comp. yarn yam...tam tarn, v 12,
and note there.

dyute rago, v 22 note.

bhuyo, 'more'; at xviii 19 it is used as an adj. with vasu : at
ix 2, xii 94, xxiii 2, xxiv 2 it is used of time =' again.' It is
the neuter of bhuyams, compar. of bahu, i. e. bahu + iyas, Gr. -lov
as in /SeAr-iov, Lat. ius (ios) in mel-ius.

abhivardhate, 'grows,' pres. mid. of abhi + Vvndh, orig. vardh,
whence sJfiXaO for FAa0, seen in fiXdo-Tr), /3AaoTaVw, &c. by change of
6 into <r (comp. AeA^oyxai from *JXa6) which however remains in
J3\ui0p6s, though not in /3Xo-<rvp6-<s : we have the same root in FpoSov,
F/ot£a? &c. See Curt. no. 658. It is probably also seen in English
* weald,' Benfey Lex. s. v. We had the verb at iii 14, and with vi
at i 17 : also the verbal form vardhana at iii 20, and vivardhana
(in the same sense) occurs at ix 6, x 2. Vnddha = 'grown up,' ' old,'
xxvi 9.

15. va^avartinah, ' waiting on the will of Pushkara': comp. xvii
34 : vaga from ^/vag, orig. vak, whence ckgjv, and Lat. inuitus =
in-uic-tus : Gr. Et. no. 19. Vartm, see vi 4 note.

viparyayas, ' change,' generally for the worse. So at xix 34
there is seen in JSala, disguised as the deformed Yahuka, 'rupena
viparyayah ' : but it may mean simply ' contrariety,' ' difference.'
At Hit. 1291 ' karmaviparyaya ' is explained by Benfey (Lex. s. v.)
as ' wrong doing,' i.e. 'change of conduct for the worse' (Johnson
ad 1. however takes it as 'change of office'). At Hit. 1073 guru-
tvam viparitatam va = ' respectability or the opposite state.' So
here viparyaya (from vi + pari + */i + a) = ' the opposite to good luck,'
and viparita (i.e. vi + pari + ^l + ta) is 'adverse,' 'unlucky,'
xiii 24.

ca...ca. Note the archaic construction — the co-ordination of
clauses by particles of general meaning, preserved together with the
later pronominal adverbs. Just so in Epic Greek we have re... re.
It dates from a time when the ' relative ' pronoun had not yet been
clearly differentiated from the mass of demonstratives.

16. abhinandati, v 33 note.

VIII 17.] OR TALE OF NALA. 99

mohitah, vi 12 note.

17. nunam, a fuller form of nu (or nu), which corresponds to Greek
vv, vvvs and vvvi, Lat. num. It is found in almost all the Indo-Eur.
languages, see Curt. no. 441. In use it = Lat. profecto, 'of a surety,
I deem, it is not the fault, &c. ' or we might translate by the same
word 'now, I feel sure, <fcc.': but 'now' is rather used by us in an
argument, to indicate a strong point, much as in Greek rj8r] (but not
vw). Nu is common, especially when preceded by an interrogative,
just as vv is used in Homer. Thus 'kim nu me syatT (x 10) is
curiously parallel to the Homeric ri vv /xot /x^kictto. yeVr/rat ; Compare
also katham nu, xi 12.

manye, pres. mid. of Vnian (4) — used here parenthetically, as
often. So Greek oT/xai.

yat tu : yat = quod, as vi 6, or rather as xiii 40. But the tu
following it is strange. Even 'Se in apodosi' is never found, I
think, with o = quod. Benfey apparently read ■ yatra,' as he refers to
this line s. v.

18. garanam tvam prapanna, for construction, see v 33 note.
Prapanna, p. p. of pra + \/pad = ' to go': see note on samatikranta,
ii 2L

sarathe, 'charioteer,' formed from saratha, id. (i.e. sa+ratha,
'a chariot'), by vriddhi of first vowel and suffix t — rather a rare
formation.

na hi, &c. 'For my being (or 'condition') is not cleared (of
emotion),' i.e. therefore I am unable to think or act for myself,
bhava is 'being,' 'state,' and is used much as <£uo-is in Greek: so
x 15 'Kalina dusta-bhavena,' 'by Kali whose state (or 'nature') is
bad,' ' cpvcret kclkos.' It has many further extensions of meaning,
such as ' purpose,' &c. It might be construed here ' mind ' or
'reason'; but there seems no reason in translation to limit, further
than in the original, a general word whose meaning is defined by the
context. ' Being ' is perhaps as clear here as in Tennyson, ' Locksley
Hall,' " Trust me, cousin, all the current of my being sets to thee" :
where no doubt it might be more accurately replaced by ' nature,'
' reason,' or what not.

gudhyate, pass, of \/cudh, 'to clear': hence p. p. guddha, 'clear,'
'bright,' v 33 note : causal godhaya, xvii 10. The analogy of KaOapos
and castus (for cad-tus) seems to leave no doubt that the original
root was kadh, from which Sanskrit shews a double weakening, g
from k (i 3 note) and (less usual) u from a. hi, ii 19 note.

7 2

100 NOTES ON THE NALOPAKHYANAM [VIII 18.

kadacid, &c, 'at some time or other he may even perish.'
vinacjet, a good illustration of the primary use of the optative form,
which has so nearly perished in Greek : seen, however, in peia Ocos y
eOehiov koll tt]\6$€v avSpa o-awcrai, &c, see note on i 30. The root of
the verb is x/nag, orig. nak, whence vc'kvs, ve/cpo?, neco, &c. &c, Gr.
Et. no. 93. The p. p. nasta occurs xiii 10, xvii 41, and in compounds
at x 29, xxii 15 : pranasta xxiv 17, and sam-pranasta xx 40.

19. dayitan, ii 19 note.

manojavan = 'thought-speed' = 'swift as thought.' Java, 'speed'
(comp. java-yukta xix 20, and the adj. javana xx 41) is apparently
from \/ju., 'to push on,' which Benfey connects with yrjOeui, gaudeo, &c.
But yqOiut must be from a root ga (not gu), from which a secondary
Vgav will give all that is wanted in Greek or Latin.

ldam, &c, 'having caused this pair (of children) to mount (the
car).' ropaya is an irregular causal from ^/ruh, comp. xiii 51
note : rohaya is also found : */run = ' to grow ' : with a = to grow to,
i.e. 'ascend,' 'mount': as here xiii 14, xix 21, and Hit. 790 vriksagram
ariidha = ' perched on the top of a tree,' and Megh. 8 : also = 'to over-
come,' Hit. 142. Hence comes aroha, 'growth,' 'stature' — but
generally applied to the waist of the body : vararoha, as at v 30,
x 22, &c. : the p of the causal seems to refer the common word rupa,
' form ' to the same root. The original form is rudh, whence Latin
rudis, A. S. roda. Gr. Et. no. 515 note.

20. jriatisu, 'relations': jna-ti, from A/jan — or possibly from gna,
before that root had got differentiated into the sense ' know,' when it
was merely a secondary form of gan with no distinct meaning : the
existence of such a time seems to be indicated by the Latin gnatus
and Gr. yvqaios.

niksipya, iii 13 note, and again at xxii 14: niksepa xx 29.
tatha, iv 8.

21. a£esena, ' entirely ' : a + gesa, from ^Z?1?? i 28 note.
mukhya<jah, 'principally,' from mukhya, 'chief,' iv 8, xii 81,

&c. M. Williams takes it as = mukhyesu, which seems impossible.
' She told them especially, without distinction among them.'

22. sametya, the indeclinable participle of sam + ^/i goes with taih :
compare xii 83, xiii 15; at i 22 (where see note) and v 39 it goes
with the nom. plural. At xiv 10 it goes with the ace, tam...asadya:
at xvi 21 with a gen. dristva mama. Generally however it is found
with the nom. singular ; that is to say, the person whose operation is
described by this instrumental case (for such the participle originally

VIII 22.] OR TALE OF NALA. 101

was, see i 22 note) is the same as the subject of the main verb :
which might have been expected.

vinigcitya, v 14 note, samanujnato, iii 1 note.

vahina, 'with that car,' sociative case, like oxeo-<£i, see vi 2 note.
We should have expected vahin to mean 'he who carries,' as at xvii
22 : vahana (ii 26, &c.) is generally used for ' a vehicle.'

23. rathavara, ' choice car/ the adj. vara following the subst. ratba,
like janmantara, xiii 33; kratu-mukhya, xii 81.

24. arttah, vii 17 note.

50 can, pres. part, of J 'que. The bases of these participles end
in t alone, varying herein from the corresponding bases in Greek and
Latin, e.g. Acyovr, legent. They are therefore declined like other
bases in -at, with this important exception, that in the nom. masc.
the vowel is not lengthened, as in Greek \eywv (Acyovr-s), in com-
pensation for the loss of ts. Thus we find Qocan, not qockn. This
might seem to be the natural result of the original weakening of the
base j if t alone were combined with s to form the nominative, the
loss of one of these letters would not lead to any compensatory
lengthening ; we find none, e.g. in harit + s = harit, or in xaPtT +
s = x^?- But on the other hand is the fact that firmly fixed in the
consciousness of the language remained the recollection that the suffix
was originally -ant, not at ; for the n actually appears in the nomi-
native, and the ace. ends in -antam. Reduplicated verbs (and a few
others) have the further peculiarity that the masc. singular ends in t
not in n : e.g. from ^da the masc. participle is dadat, not dadan. Per-
haps for the same reason — a wish to lighten as far as possible the
termination of a word overburdened at the beginning — we find the nt
entirely lost in Greek verbs of this class : tiOzls, SlSovs, ?«?, a practice
afterwards followed by the remaining verbs of the -fit form. The
Latin (as usually) consistently adopts one form.

atamanas, ii 13 note.

25. upatasthe, middle perf. of upa + ^/stha, note on iii 1. Greek
and Sanskrit differ in their principle of reduplication of these verbs
beginning with two consonants. Thus Sanskrit takes the second,
e.g. tisthami, tasthau : Greek the first, ^aicrrrffxt whence lcttyjixl.

bhritim (from ^bhri ii 1 note — used as here, in the middle
voice, xv 4) = * nourishment,' then ' wages ' — and so (as here)
= ' service.'

upayayau, perf. of upa + ^/ya, ' underwent,' or (as we say) ' un-
dertook,' 'entered upon.' Verbs ending in a, drop the a in the

102 NOTES ON THE NALOPAKHYANAM. [VIII 25.

perfect, and substitute au for the regular a-termination of the 1st
and 3rd person singular : so dadau i 8, &c. This seems to have no
analogy in Greek or Latin.

sarathyena, ' by reason of his charioteering/ or ' on the score of
it': comp. 'dautyen' agamya ' iv 15; and v 26 note.

CANTO IX.

1 . divy atah, vii 4 note.

yac ca, ' and what other property soever (he had)' — fuller at iv
2, mam' asti. Note that the two pronominal stems are used, yat and
kirn; for similar instances see iv 2 note. Latin employs but one —
used twice or thrice — quicquid, or quod-cum-que. Greek has the
two in o ti : tl is a dentalised form of hi. It might almost be said
that Greek has three distinct stems in oTi(&7)7ro-T€ : for iro (though
derived (by labialism) from ka the older form of ki) is yet quite
distinct in use from tl.

2. prahasan, iii 14 note, dyutam, vii 5 note, pravartatam,
3rd sing, imperative of pra + \/vrit (1), declined in middle voice : for
,/vrit see vi 4 note, bhuyah, viii 14 note.

pratipano (from >/pan vii 8 note), ' a stake/ apparently with no
additional sense given by prati. But at xxvi 7, pratipana = ' the
counter-game,' 'revenge at play.'

3. ?ista, i 30 note, sarvam anyat, singular, where the Latin
would employ the plural cuncta alia, and the Greek raAAa Trdvra. : the
Greek gain from the article is considerable.

Damayantyah panah, 'the game for Damayanti'; for the
genitive see note on vii 9. sadhu, v 29 note.

4. manyuna, 'by grief (as xi 13) or 'by anger' — or perhaps by
their combination, for manyu shades between the two. It corresponds
exactly to Greek pr/vis ; compare also /aguVo/aou. In the next line,
parama-manyumat = ' full of the highest scorn.' For the history of
the important root man, see Curtius, no. 429.

vyadiryata, ' was torn asunder ' (xix 3), from vi + \/dri ' to tear';
our word corresponds in form and meaning ; from orig. dar, whence
8epw &c. in the physical sense ; as also dari xii 6 : >/dal ' to split '
seems cognate, to which perhaps S^Aco/aou (Benf. s. v. dri) is akin.
There is less doubt about S^pts — ' strife,' ' division.'

104 NOTES ON THE NALOPAKHYANAM [iX 5.

5. ut-snjya, 'having stripped off'; see v 27 note, gatrebhyo,
v 9 note.

6. ekavasa hy asamvitah, 'for (he went) with one garment,
not (fully) covered.' hi here is used as yap is sometimes in Greek,
not giving the exact reason of what precedes : e.g. his having one
garment is not the reason why he strips off his ornaments : but
stripping oft* his ornaments implies nakedness, and the clause with hi
explains how far this idea is correct, see i 29 note, ekavasas is a
B. V. : vasas, from Vvas ' to clothe ' - vestis and tT/xa and ia$T]s in
meaning ; but lias not the same suffix as any of these : and another
suffix is seen in vastra Hit. 85, so ' vivastra ' naked, x 6, and avas-
trata 'nakedness' x 16. Vasas seems to be the commonest form in
this poem; it occurs iv 8, vii 9, ix 16, 19, x 5, 17, xiv 25, &c, also
vi- vasas, ix 17, sa-vasas, ix 16. Vasana (xiii 58) = Greek c-avo-s (not
cdVos). The root vas, 'to clothe,' is to be distinguished in use from vas,
'to dwell,' infra line 7, whence vasati 'a dwelling,' Megh. 1 and Gr.
Fda-Tv, see ii 12 note: but Curtius is doubtless right when, in dis-
cussing the root 'to clothe' (Gr. Et. no. 565) he says that the
common primary notion of the two is ' to surround ' so as to ' cover '
and 'protect.'

asamvitah, again at x 22, from a + sam + >/vye : but this root
is obviously itself a compound, perhaps of vi + ^i, so that vita = vi +
ita : yet the sense is not clear. Benfey compares the i in t/xdYiov ;
but this presupposes that vi + \/i had coalesced in the sense of ' clothe '
before Sanskrit and Greek separated — a principle much employed by
Pott, but rightly criticised by Curtius. See my ' Gr. and Lat. Etym.'
p. 115. vivardhanah, viii 14 note.

ni9cakrama, 'went out,' perf. of ms + N/kram. nis is here used
in its primary sense of 'out,' as in the well-known term mr-vana,
lit. ' blowing out ' : generally it negatives as in nir-jana ix 27 : it is a
word of very doubtful connection : Curtius suggests Gr. avis ' with-
out ' (aVev), so that it should come originally from ana, the negative
prefix (seen in ava-cS^os, II. ix 146; aVaeATrrog, Hesiod, Theog. 660;
Gr. Et. no. 420) : so that the initial vowel would have fallen off :
comp. note on ni (for a-ni) i 23. \/kram 'to go,' p. p. kranta, whence
apa-kranta xi 1, is common in Sanskrit : but not clear in other
languages. Benfey connects it with Kpfpra-fiat, &c. 'to hang.' It
may be a secondary of kra, which is itself a modification of kar to do,
the ideas of 'doing' and 'going' being found united in .the same
root ; compare note on varg, viii 5.

IX 6.] OR TALE OF NALA. 105

tyaktva, 'having left,' indecl. part, of \/tyaj, ii 17 note,
suvipulam, i. e. su + vipula, vi 6 note.

7. pnsthatah, 'behind,' from pristha + tas (vi 4 note). Pnstha
' the back ' is of uncertain derivation ; the termination is probably
-stha : but Benfey's suggestion of ' pra ' for the first part, is very un-
likely, even if referred to an age when men had tails.

vahyatah, 'out of doors,' from vahya, 'outer,' 'foreign,' from
vahis or bahis (' outside ') + ya.

sarddham, ' with,' xv 7, xvii 3, &c. ; see note on vi 2. It is an
- Av. B. compound of sa + arddha = 'half,' x 3, &c, so that it meant at
first ' one half (or part) taken with ' (something else).

8. ghosayamasa, 'caused it to be sounded abroad,' ii 11 note,
vai, ix 8, it seems to emphasise the enormity of the deed ; it was a
public proclamation to all the city.

samyag, viii 13 note, atisthet = 'stand by,' 'assist,' cf. Latin
' adesse.' badhyatam = ' the state (-la) of fitness (-ya) to be killed '
(v'badh or ^vadh (P. W.) for which see xi 26 note) = ' let him incur
death ' : for accusative comp. mrityum ncchati iv 7, vacam iyivan
xi 33, and note on ii 7.

mama, ' at my hands,' or ' from me,' an extension of the sub-
jective genitive, like that of the agent, i 4 note. Or gacched
badhyatam may be regarded as logically = a passive, and so mama
will be strictly a gen. of the agent.

yo... atisthet, sa gacchet. Here the indefinite future action —
which (as I have already pointed out at i 30) — is the primary force
of the independent optative is somewhat limited by the relative
clause adjoining, This, I think, is the only example within this
poem in which we have the pronoun with the optative in the relative
clause giving the condition, while the demonstrative with the optative
in the main clause gives the result. Perhaps vi 1 1 may be an ex-
ception, but there the main clause may express a wish. The optative
with 'yadi' (conjunction) however occurs i 28 (where see note),
xiii 67 ; and some other passages where the main clause contains
the fut. part., as xvii 44.

9. vidvesanena, 'enmity' ('causing abhorrence,' Benfey, appa-
rently among the people : but this seems improbable). The root is
dvis, ' to hate ' = (o)Sus in 'OSvcr-eus, wSuo-a/x^v, &c. : Curt. no. 290.

kritavanto, comp. dnstavantah i 29 note.
10. abhyase, 'neighbourhood,' xi 21, from abhi + ^/as i 11, or ^/as
(Benfey and P. W.) 'to throw' xii 79. At Hit. 47, anabhyase

10G NOTES ON THE NALOPAKHYANAM [iX 10.

visam vidya = 'where there is not practice (or ' experience ') knowledge
is poison': and ib. 7 kritabhyasa = ' one who has been trained.'
Benfey distinguishes the two words by spelling the first with a 9, as
though from J&q, see xxvi 24 note : see also P. W. s. v. Perhaps
there are three distinct words; that from J&q (which is rare, see
P. W.) meaning 'attainment.'

satkararho, ' worthy of being entertained.' For satkara see i 7 :
arha iii 7 note, usito, p. p. of ^vas to dwell, ii 12 note.

jalamatrena vartay an = ' sustaining life (vartaya is causal
of ,^/vrit, vi 4 note) by means of water alone.' This is a common use
of matra at the end of a compound; see xi 39, uktamatre tu
vacane = 'when the word was only spoken,' i.e. 'but just spoken':
xvi 5 jiiatamatre, ' if it be only known ' : xx 44, riipamatra ' nothing
but form.' At Hit. 80, ' na garbhacyutimatrena putro bhavati
panditah ' » ' not merely by being born does a boy become learned.'
It is literally ' measure ' =*■ //.eVpov, from ^/ma, see i 1 5 note : such a
compound is therefore a B. V. = ' having so and so (and no more) for
its measure ' : comp. the common term, ' tan-matra,' for an atom or
element.
11. pidyamanah, v 2 note, ksudha, instr. of ksudh, 'hunger,'
ix 28; ksudha (fern.) is also found in the next line; also ksudhita,
p. p. of a verb ksudh, at xi 12, xviii 12.

phalamulani, ' fruits and roots ' ; a dvandva. Phala is from
^phal, referred by Benfey to original spar, of which ,^/sphar and
^/sphur are Sanskrit forms. Latin flos, Flora, &c. are doubtless cog-
nate. Curtius connects both sets of words with Latin fla-re, Greek
,Jcf>\a in 7rcu£Aa£<o, &a, our 'blow' &c, Gr. Et. no. 412. It occurs
again at xx 9 : and at xiii 22 'kasyr edam karmanah phalamT 'of
what action is this the fruit?' It bears the common sense of the
result of past actions in this life or antecedent lives : see xii 33.
Karma-phala is not either retribution for bad actions, nor the reward
for good ones : it is (in effect) the transmigration from one terrestrial
life to another, " the unavoidable effect of acts of all kinds being to
entail repeated births through numberless existences until the attain-
ment of final beatitude," 'Ind. Wisdom,' p. 217 : see also pp. 292 — 4.
This doctrine being once granted it is clear that the only wisdom lies
in abstinence from all action, good, bad, and indifferent, as the
quickest way of gaining freedom from new births and becoming
absorbed into the supreme existence.

karsayan, vii 14 note.

IX 12.] OR TALE OF NALA. 107

12. bahutithe 'ham = ' on a very long day': so xiii 2, 'kale
bahutithe ' = * in long time.' Bahutitha is formed from bahu by the
suffix titha, so Pan. 5. 2. 52 : it is not a compound of balm and tithi
(v 1). Yet it seems not impossible that the suffix may be the
original noun, with its meaning lost. If so, the phrase would be
curiously like the /xvpieTrjs ^povos of Aeschylus, Prom. Vinct. 94.
For ahan see xii 61 note.

£akunan, 'birds,' ix 12 : said to be the Indian vulture; but in
the P. W. merely ' any great bird,' esp. those that give omens : for
the neuter Qakuna, see xiii 24.

hiranya-sadnga-c-chadan, 'having wings like gold': see
vii 9, i 27 notes : chada ix 12 note. The c is euphonic, see M. W.
Gr. § 48 b.

13. bhaksyo = ' food,' fut. part, of ^/bhaks, xii 20, &c, akin to
Vbhaj, see v 23 note, and so to Gr. <f>ay€iv.

14. 'Then he covered them with his clothing, his under garment.'
pandhana, that which is wrapped round the body, samavrinot,
imperf. of sam + a + ^/vri (5), M. W. Gr. § 675, iii 6 note.

adaya, 'having taken,' from a 4-^/da, 'to give.' This negative force
of a in composition has been often already mentioned, see i 13 note.

vihayasa, ' by ' or ' through the air ' : prob. from vi + \/ha, but
the suffix is not clear. s]hk (see xxvi 24 note) = Greek ya in x^os, &c.
and Latin hisco, &c. Note the instrumental : this case is regularly
used of the means of motion, offering herein an interesting parallel to
the Lithuanian (see Schleicher, Lith. Gr. I 258) ; also to the Latin
instrumental ablatives, e.g. (ire) via, fluvio, iugis, &c. It seems not
unlikely (as Delbriick suggests) that the peculiar genitives in Homer
such as -rreStoio, with verbs of motion like Slwkclv, OUiv, &c. (cf. II. vi
507, xxiii 449) may be the Greek representation of this lost case-
usage. See further note at xxvi 6 on panena panavahe.
15t utpatantah, i 23 note, khaga, i 24 note.

digvasasam, ' clothed with the sky ' = naked, a descriptive com-
pound. Compare dig-ambara (dvafioXrj) the name of a sect of the
Jains. Dig = dig, 'a quarter' or 'region' (of the sky) : the root being
used instead of the ordinary derivative deca, iv 25 note.

dinam, ii 2 note, adhomukham, ' with downcast face,' from

adhas ' under,' which may be = ZvOtv so far as form is concerned ; but

the meaning is not close.

IQ jihirsavah, nom. plur. of jihirsu, formed by suffix u fromjihirsa,

desiderative of */hri. For the vowel change cf. cikirsa, iii 14.

108 NOTES ON THE NALOPAKHYANAM [iX 16.

agata, ' arrived/ i 32 note, hi, here used exactly as yap, giving a
parenthetic reason — ov yap to rjfxerepov r]$v iriirpaKrai.

savasasi, sup. 6 note : it is locative absolute.
IS. 'They by whose wrath I am fallen from my royalty... they,
having become these vultures, are now bearing off my garment as
well.' This conception of the embodiment of gods, and the inferior
orders of supernatural powers in the shape of animals for some par-
ticular purpose, runs through all Indian mythology. Thus Vishnu's
first four incarnations were into (1) a fish to save the Manu from the
deluge, (2) a tortoise to take part in the ' churning of the ocean of
milk' (see note on Kamaduh ii 18, and 'Indian Wisdom' p. 419) in
order to procure the amrita, or drink which gave immortality, &c.
(3) a boar, in order to slay the demon Hiranyaksha, who had carried
the earth down to the depths of the sea, (4) a lion, to kill another
demon Hiranyakagipu.

prakopat, vi 14. aigvaryat, formed from igvara 'a lord 'by
vriddhi of first syllable, and suffix ya. pracyuto, p. p. of pra +
^cyu ' to move,' or ' fall ' ; pan-cyuta occurs x 2 ; vicyuti xiii 34
= 'separation.' Benfey (lex. s. v.) connects A. S. 'scur,' our 'shower' :
also yim and iacio : but these are more simply connected otherwise.

pranayatram = ' the going on (i.e. 'support') of life': for
prana v 31 note.

vinde, ii 4 note.

19. yesam knte = quorum opere : so mat-krite x 11. mayi, i 31
note, te ime = ii hi, or rather, illi ipsi (te) hi (lme), in use, not
derivation.

20. vaisamyam, viii 13 note, hitam, i 6 note.

21. 'There go many paths along the south road (or, simply, 'to the
south,' patha being redundant, see xi 37 note) beyond Avanti and the
mountain Riksavat.' daksina, 'south,' because in looking east the
right hand (see v 44) lies to the south. The Deccan, i. e. the south
of India, still retains the name. Avanti, also called Ujjayini,
whence the modern name Oujein, lying north of the Vindhya
mountains, one of the seven sacred cities of India, capital of yikra-
maditya. Riksavat, 'full of bears,' in the Vindhya mountains, the
important chain which running east and west, north of the Nar-
bada forms the southern watershed of the tributaries of the Ganges.
The river PayoshnI rises in the Vindhyas.

samatikramya, so atikramya xxi 25. Here is a good example
of an indecl. participle which has come to be nothing more than a

IX 21.] OR TALE OF NALA. 109

prep. : literally it = ' having gone beyond,' but no reference being
made to any special person, it is general ' for all that having gone
beyond,' and so simply = 'beyond.' Just so uddigya (inf. 24) is pro-
perly 'having pointed out,' but is regularly used for 'with reference
to,' and simply = ' towards.' See note on i 22.

Latin datives of reference, such as 'descendentibus' (Livy I viii 4),
' intranti,' &c. perhaps appear more parallel than they really are.

22. mahagailah, 'the great mountain.' gaila is properly 'the
rocky' from gila 'a rock': comp. cila-tala, lit. 'rock level' or 'surface,'
xii 1 2, giloccaya (i. e. gila + uccaya = ' rock eminence ' = ' mountain '
ib. 37.

samudra-ga = ' ocean-goer,' a frequent description of a river.
Samudra contains the root of v$wp (wrongly aspirated in Greek) and
of unda.

agramas, ' abodes of hermits ' : from a + ,^/cram (4) ' to be
wearied,' p. p. cranta inf. 28, xv 10, comp. xiii 6, probably from the
primary idea of 'labour,' seen in grama; and with vi at xxi 27.
' Cramana' is the regular term for a Buddhist ascetic. The Brahman
who goes through the whole of his prescribed course is called in the
fourth stage a 'bhikshu,' i. e. mendicant; but still retains his priestly
character : whereas a gramana is in no sense a priest : he is more
analogous to a monk. The third stage of the Brahman's life, however,
corresponds better with the hermit-life — that in which he is called a
' vana-prastha,' or dweller in the woods. In the first stage he is a
' Brahmacharm ' or pupil ; in the second a Gnhastha or ' house-holder.'
Each of these stages is technically called ' agrama ' (see ' Indian
Wisdom,' p. 245) in a different sense from that in which the word is
used here.

23. 'This is the Vidharba-road' — a rare instance where we should
express by a compound that which the Sanskrit denotes by the
genitive. Yet it is the simplest idea which the genitive conveys —
connexion between two things, — a certain relation which must be
explained more fully by the context, for the case does not explain.
Thus (to take a well-known example), it is only from the context
that we know whether 'hominum timor' means 'the fear felt by the
men' (subjective) or 'the fear felt of the men' (objective): the
difference in meaning is immense, yet the same genitive will equally
express either.

Vidarbha, generally (as here) declined in the plural, is supposed
to have been the modern Berar, the capital being Kundma-pura.

110 NOTES ON THE NALOPAKHYANAM [iX 23.

Koqala, generally supposed to be the country of which Ayodhya
(Oudh) was the capital. But it is also applied to places about the
Yindhya mountains, and this is the required direction. Oudh lies
northwards : whereas all Nala's instruction refers to a southerly
journey.

atah param = ' from thence beyond.' Atas has here the
genuine ablative sense. So Hit. 769 'kimnu duhkham atah param'?'
= 'what misery is greater than this?' So also ato 'nyatha xiii 71.
At Bhag. Gita ii 12, it is used of time= 'henceforward.' Here ' and
beyond, there is the region on the south on the southern route.'
Comp. tatah prabhriti ii 1.

24. samahitah, 'intent,' 'with his mind fixed thereupon': i 6,
where the force is heightened by su in composition : the simple ahita
= 'fixed,' 'undertaken,' 'determined,' at xiii 69, &c.

asakrit, 'not once,' 'again and again.' Curtius (Gr. Et. no. 599),
groups together words apparently so distinct as sa-krit, a-7ra£, a-7rAoo-?,
sim-plex, sin-guli, as all agreeing in the first part of the compound,
sa, or sam, the second part differing according as it took people's
fancy to say that things were 'cut' ( ^/kart, Sk. ^/krit, see x 16 note),
or 'folded' (^/plic) 'together,' or the like, and so made 'one and
undivided.' The word occurs again, xiii 69, xiv 2.

artto, vii 17 note, uddnjya = ' to' : see note on line 21.

25. uvaca...Naisadham...vacah, for construction see i 20, vii 5
notes.

karunam, v 22.

26. udvejate, 'trembles,' from ^/vij (6. in the middle), rarely used
alone : with ut at xiii 54, governing an ablative : Bh. G. ii 55,
udvigna-manas : sam-vigna xiii 30, xix 7, mr-udvigna xiii 74 ' un-
disquieted.' We have the derivative vega, xi 27, xiii 9.

sidanti, irreg. pres. of ^/sad, M. W. Gr. § 270, ' settle down,'
' sink.'

samkalpam, ii 29 note.

27. trisa (also tris, and trisna, Hit. 497), 'thirst,' from x/tris, orig.
tars, a root found with great regularity in nearly all the languages,
e.g. Gr. repcrofiaif Lat. torreo and our 'thirst.' Trisa = 'insatiability,'
Hit. 650. Trisna is an important word in Buddhist thought ; it
expresses desire arising from sensation, causing love of the world,
and so all misery: see Rhys Davids' 'Buddhism,' p. 106.

utsnjya, v 27 note, nirjane, 'unpeopled,' from nis (ix 6)
and jana ' people,' generally collectively, ix 27, janena kligyate bala,

IX 27.] OR TALE OF NALA. Ill

and often at the end of a compound, as sakhi-jana ii 5. It is used
with ayam of a single person, like oS' dvrjp in Greek. At x 9 it is
used alone of one person.

28. grantasya, see note on acrama, sup. 22. na^ayisyami, 2 fut.
of nacaya, causal of Jnaq (viii 18) = M will do away with thy
weariness/ so xi 25. klama, xi 1, from ^/klam, whence p. p.
klanta xxi 27. Phonetically the two roots with the same meaning
— ^/klam and ^/crani — might be identical ; but perhaps it is not
safe to assume this. Neither has any clear analogues in other
languages, for Bopp's comparison of /ca/x-vw, and suggestion of lentus
(i.e. *clentus) and claudus, are certainly wrong.

29. 'And no medicine is there found, known of physicians, like
unto a wife in all miseries.' vidyate, from ^vind, ii 4 note :
observe the loss of the nasal in the passive which is usual, M. W. Gr.
§ 469. bhisaj, 'a physician,' almost certainly from abhi + ^/sanj
exactly as our 'bishop' has been mutilated from c7rto-K07ro5. For
^/sanj, see v 9 note; for the genitive with mata, i 4 note. From
bhisaj is formed bhesaja, 'medicine' (next line), and bhaisajya 'a
drug,' Hit. 559. ausadha, 'medicine,' is formed from osadi 'a
plant' of very uncertain origin; Benfey suggests Jus: according to
the P. "W. it is contracted from avasa (refreshment) + din.

30. attha, from ^ah, vii 4 note.

31. tyaktu-kamas tvam, 'desirous to leave thee': comp. utsrastu-
kama xiv 10, kartukama xix 5. tvam follows tyaktukamas, a
B. V. compound (see ii 27 note), just as it might follow a desidera-
tive, such as tityaksu. The compound is interesting, as shewing the
elements of the Latin construction of the supine in u with a noun,
e.g. 'bonum uisu' (for uisui) 'good for the seeing'; for uisu (i.e.
uid-tu) is a noun formed from uid, just as tyak-tu from tyaj.

5an*kase, viii 3 note.

tyajeyam, &c. 'I could leave myself rather than thee.' For this
use of the optative, see i 30 note, na ca, this (with varam) is an
idiomatic use in comparisons, instead of the regular ablative. Some-
times we find a mixture of constructions, e.g. Hit. 37, varam eko
guni putro, na ca murkhac^tair api, i.e. ' better one virtuous son than
even a thousand fools.' If our 'better than' arises as I suppose
from 'better (is A), then (B),' we may see how such constructions are
naturally developed out of two paratactic clauses.

32. lcchasi, i 1 note, samupadigyate, iv 25 note.

33. avaimi, ' I understand,' ava + Ji, lit. ' I come down upon it.'

112 NOTES ON THE NALOPAKHYANAM [iX 33.

na tu...tu. Similarly a Greek might express a like disjunc-
tion by ovt€...t€ (not ovSi...8e), but of course more idiomatically by
jxiv. ..hi. * Although thou dost not think fit to leave me, yet with mind
distracted thou mightest leave me.'

34. • Because (hi) thou tellest me repeatedly of the way, thou highest
of mankind, from this very cause thou makest my sorrow increase,
thou who art like a god.' We might almost render hi, as ' why,' in
our colloquial use — here again it corresponds to Greek yap : see i 29
note.

abhiksnam, an Av. B. compound of abhi + iksna, perhaps, as
Benfey suggests, shortened from iksana 'an eye' found (in different
compounds) at xi 27, xii 30, xvi 21. It means 'repeatedly,' but
how, is not easy to see. If ksana be from the same word (ii 3
note) — and ksanena certainly means * momentarily^ — then it would
seem that iksana had got the sense 'moment,' apparently through the
idea of ' a glance of the eye,' like the German ' augenblick.' Then
abhiksnam would mean literally ' a moment thereupon' (abhi), and
so ' each moment,' ' repeatedly.' So we have some Greek adverbs
compounded with kivi, e.g. €7riSe£ia, limrXiov.

ato nimittam, compare tatah prabhriti, ii 1. Nimittam is
often used in this redundant way with pronouns, e.g. ' kin-nimittam,'
'why,' literally 'having what as its cause,' i.e. a B. Y. compound
(cf. the common 'kim-artham,' 'why,' ix 32, xi 23), 'kuto nimittam'
= ' whence T At xiv 19 we have visa-nimitta pida, i.e. 'annoyance
because of poison.' Nimittam (alone) is found xxiii 5 = 'sign,' 'token.'
At Bh. G. i 31, nimittam viparitam = 'adverse omens': Arjuna is
about to fight with his kindred, and the sight of them drawn up in
battle array is a nimittam or 'sign' of evil. In the logic of the
Vaic.eshika system 'nimitta-karana' is the instrumental cause, corre-
sponding (although loosely) to Aristotle's efficient cause : *. Indian Wis-
dom,' p. 81.

35. 'And if this be thy intention, "she is to go to her kinsfolk.'"
Observe how briefly the Sanskrit can thus express with iti (see i 32
note), what would require in the classical languages a long apposi-
tion, or a subordinate clause. It must not be supposed that the
mood is here used in the same way in which we should expect a
conjunctive or optative in such a dependent clause. It is perfectly
independent — 'she is to go at some indefinite time'; see note on
i 30. But such a construction is wonderfully instructive, as shewing
the origin of the mood in really dependent clauses. In these it is

IX 35.] OR TALE OF NALA. 113

difficult (when the usage is once firmly established) not to suppose
that the mood depends on the particle of purpose (Iva, 07rws, or the
lib) as we call it. Yet nothing can be more certain than that the
idea of 'purpose' first developed itself out of the mere collocation of
two independent statements, and that the particle was only a sign to
denote the closeness of that combination. Then as time went on,
the mood which had practically ceased to be used independently,
seemed to have a natural fitness to express 'purpose' or the like.
Compare xiv 14, and note there.

abhiprayas, from abhi + pra + Ji with suffix a = * purpose,'
' plan,' xxiv 5 : comp. Sav. iii 7.

vrajet, viii 5 note.
36. pujayisyatl, 'shall honour,' ^puj (10) really a denominative of
puja, ii 12.

CANTO X.

1. This line seems to mean 'great as is thy father's realm, so great
also is mine,5 i.e. 'in thy father's realm I can do what I like.' This
is parallel to xvii 16,

yathaiva te pitur geham, tathaiva mama, bhavmi,
yathaiva ca mam' aigvaryam, Damayanti, tatha tava.
Dean Milman construes "Mighty is thy father's kingdom, once was
mine as mighty too " : but this seems to require asit or some such
past tense, to make the meaning plain. The first interpretation
seems also to suit best with the following line ' But I will not go
there, &c.'

na samgayah, ' there is no doubt,' used adverbially here and
at xvii 19, xviii 8, xxii 25, like the common asamcayam, xiii 70,
and mh-samgayam, x 12 : the word is derived from sam + Jqi (k€i/>wu),
but the connection is not very obvious. Does it mean ' lying close
together' and so 'confusion'?

visamastha, viii 13 note.

2. samnddho, 'prosperous,' sam + ^ridh 'to grow,' orig. ardh,
whence aA0-<uVo>, &c. in Greek, Curt. Gr. Et. no. 303. It, therefore,
properly = ' grown up,' 'increased.' The simple p. p. riddha occurs
xii 59, in the sense of happy and giving happiness : samriddha,
' wealthy,' xiii 15. The root and its derivative must be separated
from vardh (viii 1 4) with the same meaning ; both roots are found
in the derived languages : and we cannot assume either the loss of v
in Indo-European times, or that v is the remnant of some lost
preposition.

harsa, i 24 note,
pancy uto, ix 18 note.
3# gantvayamasa, viii 12 note, vasaso 'rddhena, 'with the
half of a garment,' agreeing with our English idiom. Vastr-arddha
(T. P. compound) occurs at x 16.

X 4.] NOTES ON THE NALOPAKHYANAM. 115

4. atamanau, ii 13 note, pipasa, 'desire to drink,' 'thirst,'
formed from pipasa, desiderative of ^/pa.

sabham, 'a dwelling,' see iii 5 note.

upeyathuh, 3rd pers. dual of upa + iyaya, perf. of ^i. M. W.
Gr. § 645, M. M. App. no. 171.

5. mahitale = bhutale, ii 28 note.

6. vivastro, ix 5 note.

vikato, 'without mat' (kata, probably = karta fromx/kar, Benfey).

malinah, 'muddy,' xii 23, from mala 'mud,' xvi 13, xvii 6j
mr-mala, 'clear' (of water), xiii 4. Curtius (Gr. Et. no. 551) connects
the word with /xeAas, fioXvvo), fjLo\o(3po<s (Od. xvii 219), and Lat.
malus, &c. (comparing for the latter Horace's line, ' hie niger est,
hunc tu, Romane, caueto.' Sat. I iv 85).

pamgu-gunthitah, ' dust-covered,' p. p. of ^/gunth : neither
word seems to have any analogues.

susvapa, perf. of N/svap = orig. svap, whence sopor, iWos, &c. ;
the p. p. supta occurs, x 1 9.

7. nidraya, instr. of nidra, 'sleep,' from ^/dra or ^drai. The
original form must have been dar; of which dorm-io shews a se-
condary root : the modified */dra appears in t-Spa-Oov, &c.

apahrita, 'carried off,' or, as we say, 'surprised by sleep.'
sahasa, v 28 ; iii 8 note.

asadya, 'having found,' 'lighted upon,' xiii 5, samasadya xxiii
5, from a + sadaya, causal of ^/sad, ' to settle down,' so puram
asadayat, xiii 45, also asasada, inf. 18, xx 6, and asadita, xvii 4. For
^/sad see i 8.

8. sma, i 12 note, unmathita, 'stirred up' from ^/math, 'to
churn,' see i 14 note.

9. suhrit-tyagam, 'desertion of his friends.' In the next line
occurs janasya parity aga. Either suhrid or janasya might be
'subjective' or 'objective.' The sense seems to fix suhrid at least
as subjective. On the other hand it is best to take 'janasya' as
objective, ' the forsaking of my people,' i.e. Damayanti, see ix 27,
note, not as a repetition of suhrittyaga. The variation of con-
struction may point in the same direction. For tyaga, ii 17, note.

paridhvamsam, 'distress,' 'ruin'; from ^/dhvams, 'to perish,'
see note on xii 115.

cintam, &c, 'he betook himself to thought.'

upeyivan, masc. nom. of upeyivas (the simple form lyivas, xi

8—2

116 NOTES ON THE NALOPAKHYANAM [x 9.

33), a past active participle of a somewhat rare form. Instead of
adding -vat to the base of the past passive participle, as in dnsta-vat
i 29 (where see note), krita-vat ix 9, praptavat xiii 33, &c, the
language forms these by adding -vas to the perfect base ; e.g. under
■ ^/vid we get vivid + vas : when that base consists of one syllable only
(from contraction or any other reason) an i is inserted between it and
the suffix; e.g. from ^/tan we have tenivas, i.e. tatan-i-vas. For the
declension of these participles, see M. M. Gr. § 204, 205, M. W. Gr.
§ 168. The n of the nom. sing, du. pi., and ace. sing, dual, is accounted
for as an insertion before final s which it then ejects ; so that the
result is upeyivan, not upeyivas as it should be, if the base ends
in as. But clearly the nominative is formed from the base when
ending in the original suffix -vant, afterwards weakened into vat
(cf. Greek For, i 29 note), and into vas. The n is then perfectly
proper. See note on epean, viii 24.

Note the omission of the verb with the participle : so also at ix 9.
The 3rd persons 1 fut. really shew the same omission in regular use:
for bhavita, bharta, &c. are nothing but nominatives sing, of bhavitn,
bhartri, &c. : 'he shall be' is reached through the idea 'he is one
that is,' and so will continue to be : and the dual and plural shew the
same omission of the verb; which is found in the other persons,
bhavitasmi, i. e. bhavita + asmi, &c. Exactly parallel (though in the
2nd person) are the Latin ' regi-mini, &c.,' and the archaic singular,
as in the XII. Tabb. 'ni it, antestamino,' 'unless he goes, call a
witness,' for antestaminos (later -us).
10. 'What will become of me if I do it? or what if I do it not?'
kim syat corresponds to the conjunctivus deliberativus of Greek
and Latin, except that the form is optative — as indeed ' sit'
( = siet) is in Latin. See i 30 note; and compare v 12, ix 27, and
especially xix 4, and note, kritva is supposed to agree here with
me, just as akurvatah does in the next clause. But the old sense
of the instrumental is here plain — ' by the doing of this,' the noun
taking an accusative just like the rare examples in Plautus. See
note on i 22. For nu, see viii 17 note.

akurvat is the pres. part, of A^/kri with negative a ; see note on
agaknuvan i 18.

me must be regarded as genitive because of akurvatah, other-
wise the dative would have seemed most natural, just as in Greek in
the already quoted passage (at viii 17), ri vv fioi jx-qKicrTa yevrjTau.
But we have already seen that the genitive is frequently used with

X 10.] OR TALE OF NALA. 117

Sanskrit verbs, where the dative is found in the classical languages :
see note on v 38. In Latin, 'quid me fiat,' or 'quid hoc homine
faciatis' (Cic. Yerr. i 16), is slightly different: here the ablative
certainly represents the instrumental 'what will be done with me,'
just as in the construction with opus and usus, and with fungor,
fruor, utor, uescor.

1 Is death for me a better thing, or the forsaking of my people 1 '
where ' of gives the same ambiguity as the Sanskrit genitive ; see
note on last line.

£reyas, a comparative (and superlative, grestha at i 3, iv 20),
with no regular positive adj. It is used as a noun, xii 89. They
are certainly connected with cri = fortune, success, beauty, &c, and,
as good luck embodied, the common title of Lakshml, the wife of
Vishnu, who sprang (like Aphrodite) from the ocean of milk, at the
churning thereof (ii 18 note). The name is often compared with
the Italian Ceres, but without much real analogy : and Ceres is
doubtless formed directly from ^ker, orig. kar, like Cerus, 'the
maker,' in the Carmen Saliare.

11. anurakta, v 22 note, both for the word and for the con-
struction.

madvihina, ' reft of me,' v 24 note.

prati, one of the few prepositions used regularly in Sanskrit
with — or rather after — a noun, see note on anu, ii 27. It is note-
worthy (as shewing the little inclination of Sanskrit to the use of
prepositions), that this is just the one which seems to have been
least required : it denotes 'motion to' or 'reference to' (ii 7 note) :
but 'motion to' is just one of those usages for which all languages
could employ the simple accusative without any preposition at all.
Prati ( = Greek irpoTt, 7rpos), was originally the adverb 'forward';
and in the sense ' furthermore,' irpos was used adverbially even in
Greek.

12. anuvrata, ii 14. mayi must go with prapsyati 'will find
in me.'

utsarge, v 27 note. samQayah, 'doubt,' 'possibility,' i.e. of
her faring better, a rather unusual use, I think, of the word — pro-
bably because of nihsamgayam, above.
13 a. = v 15 a.
14. (jakta, &c, 'capable of being harmed by any person on the
road': for the peculiarity of the construction see vii 10 note. For
the instrumental, comp. xvi 25, yuktam samagyasayitum maya.

118 NOTES ON THE NALOPAKHYANAM [X 14.

dharsayitum, iii 15 note, tejasa, 'by reason of her splendour,'
iv 26 note.

yagasvini, 'she the illustrious.' Yagas, although not always
distinct in use from tejas (they occur together at i 10), has a different
original, see i 8 note.

mahabhaga, 'she whose lot is high.' Bhaga occurred in
the sense of 'lot,' 'portion' at viii 6 (bhagadeya). For the ^/bhaj,
bhakta, and other words, see v 23. Mahabhaga is also used for
' eminent in virtue' (xii 63), which would suit the context here very
well: comp. mandabhagya, xiii 38, alpabhagya, xv 19. This sense,
though apparently analogous to that of bhakti, did not come in the
same way : it is the merit obtained in former existences, which
determines a man's 'lot' or 'fortune' afterwards.

15. nyavartata, vi 4 note, dustabhavena, viii 18 note: dusta,
'corrupt,' is p. p. of ^/dus, 'to sin,' 'to be depraved.' Curtius, Gr.
Et. no. 279, connects with it the Sanskrit and Greek prefix dus, and
also ^/dvis, 'to hate,' ix 9; this last is less likely, for dus does not
seem to be used actively ' to hurt' as Curtius takes it. Dosa = fault,
iv 21, &c.

visarjane. For the case, iii 6, note.

16# avakartanam, 'the cutting off,' from ^/krit, orig. kart, whence
cort-ex, cult-er (possibly) and probably Gr. Ktpr-ofjLo-s : it is a secon-
dary root from kar, whence Ketpco, curtus, &c, Curtius Gr. Et.
no. 53. The oldest form was probably skar, whence our 'shear' &c.

17# vikarteyam, na ca budhyeta : note again the old paratactic
form of expression ; though the first member gives the main thought,
the second only a condition under which it is to be performed. Yet
that condition being here of very great importance, it is natural
that it should receive equal prominence. In Latin we might also
have had, 'quomodo scindam, neque sentiet uxor mea,' but rather
'quo modo ita scindam ut non sentiat.' In English we have the
convenient prepositional clause 'without her knowing.' A Greek
would probably have kept the two clauses with a jiiv and a Be :
perhaps the neatest and clearest way of all.

18. paridhavann, i 26 note.

uddege, (1) a pointing out, (2) a region, like deca, iv 25.

vikosam, 'unsheathed,' from kosa or koca, 'a sheath': it has
many other apparently incongruous meanings, but all apparently
give the idea of a covering : at xxvi 1 9 it — treasure. Benfey con-

X 18.] OR TALE OF NALA. 119

nects with kokkos (Gr. Worterbuch, n 159) as though the primary-
idea were 'roundness.'

khadgam, 'a sword,' xxvi 17, but also 'a rhinoceros.' Is it so
called from some likeness to the rhinoceros' horn 1 We have a far-
away analogy in the name rhinoceros used for the horn alone in
Juvenal. But in the P. W. the meaning ' sword ' is given first.

19. nivasya, ix 6 note, paramtapah = ' foe-troubler ' : for the
form of the compound see page 6 ; for para ii 2 note. Tapa is from
^tap, ' to warm,' in the first place ; whence tapas ' heat,' and Lat.
' tepeo ' &c, Greek recppa, ' ashes.' But the secondary sense of tapas
(and the commoner) in Sanskrit is ' pain ' : and hence it is commonly
used (e.g. xii 70, 92, &c.) for the mortification by which each man
was expected to subdue all desires and passions as the surest way of
liberation from the succession of lives on earth : see note on ii 13.
Hence come the terms 'tapasvin' xii 67, and 'tapodhana' xii 69 for
those who thus mortify themselves; also the derivative 'tapasa' xii 61.

pradravad, ' ran away,' from pra + a + ^dru ' to run,' see i 25
note.

20. nivntta-hridayah, ' with heart turned back ' : vi 4 note,
ruroda, 'wept,' from ^/rud (2 cl.) = Lat. rudo, lifting up the

voice being the common meaning. The present is roduni (xi 11,
14 &c.) where i is irregularly inserted. The root is certainly con-
nected, probably as a secondary, with */ru, whence rava ' a cry ' and
arava, id. xiii 1 6, Greek (o-pv-o) and possibly o-pu-juaySos : in Latin
we have raucus : and rumor may come from either ru or rud. See,
generally, Gr. Et. no. 523. The part, rudat occurs frequently, e.g. ii 4.

21. vayu, 'wind,' from Jvk 'to blow,' whence also vata xix 14,
xxii 9, Latin ventus and our own word. An older form is av
which the Greek preserved in avpa, and which is also seen without
the v in arjfxt, ar/p &c.

adityah, 'sun' : the name is formed from Aditi, 'infinity'; or
(personified) the mother of the Gods. In the Vedas we find seven,
and in later times twelve Adityas, i.e. the sun conceived of in
different characters at different parts of the year. For the primary
meaning of the term see M. Miiller, Kigveda Samhita, vol. 1, pp. 230
— 249, and Dowson, CI. Diet. s. v. Vayu was also personified as
one of the oldest deities : but here both vayu and aditya are used
simply as wind and sun. At line 24 however we have the plural
' adityah.'

anathavat, ' without protector,' used here adverbially — not in

120 NOTES ON THE NALOPAKHYANAM [X 21.

the fern, nominative, anathavati. Natha, 'a protector,' 'master,'
1 lord,' is of uncertain derivation. It is familiar to us in the name
* Jagannath ' (i. e. lord of the earth — jagat — but commonly spelt
Juggernaut) a name of Vishnu or Krishna.

22. samvita, ix 6 note, caruhasini, iii 14 note, vararoha,
' of fair waist,' viii 19 note.

buddhva, ' having wakened,' comp. abudhyata, xi 1 ; also xiii
19 : so used with pra, Hit. 1041.

23. eka sati = fiovrj ova-a, ' when she is alone,' comp. ekakmi sati xii
25. Sati must not be taken here in the sense which it often bears
elsewhere of ' good,' literally ' existent,' and so ' real,' l genuine,'
'excellent.' The word is well known (under the form Suttee) as
applied to the faithful wife who sacrifices herself on her husband's
funeral pile. Such sacrifice was barely known in the Epic period —
certainly it was not then a custom. Neither is it found in the
Manava code, wherein second marriage is prohibited to a widow : see
note on xix 4. See 'Ind. Wisdom,' 315, compare p. 258 note.

mriga, 'a deer,' xi 26, 30 — also used of any kind of beast (as of
a tiger xii 34). It also = 'hunting,' 'search,' as in mriga-jivana xi 28 ;
and the denominative verb, mrigaya, xii 118, xiii 65. It may come
(so far as the form goes) from ^/mnj, ' to cleanse ' : but tho connection
of sense is not obvious. Marjara, 'a cat,' from that root, seems
natural enough.

vyala, ' a serpent,' originally an adjective = ' wicked,' and applied
to different beasts, but especially to the serpent.

nisevite, 'inhabited by.' This is the commonest meaning of
sevita, both alone (xii 2) and with ni. The verb sev has many
meanings, e.g. 'to apply oneself to,' 'practise/ 'dwell,* 'observe,'
'honour' — all shades which are found in the unconnected Latin eolo.
It used to be identified at once with Greek o-e'/Sw; which is wrong, for
Sanskrit e can never correspond to Greek e or Latin e ; neither can
Sanskrit o correspond to Greek o or Latin 5 : this general rule may
guard us from identifications which are so obvious as e. g. of Sanskrit
ekatara with eKdrtpos, or of Sanskrit loka with locus. But it is quite
possible that sev may be contracted for sa-sav (compare the regular
contraction in the perfect, e.g. ta-tan = ten, perhaps through te t(a)n,
as Latin fecit, compared with Oscan fe-fac-id), and then ^/sav would
correspond rightly to the root of aepio, cre/fas, Lat. severus <fcc, cf.
Curtius, ii 218 (Eng. tr.). At Qak. i 29 the verb is used of observing
a vow ' vratam nisevitavyam.' Seva = service, Hit. 641.

X 24.] OR TALE OF NALA. 121

24. Vasavah. The Vasus, like the Adityas, are represented as
children of Aditi. " They seem to have been in Yedic times personifi-
cations of natural phenomena. They are Apa (water), Dhruva (pole-
star), Soma (moon), Dhara (earth), Anila (wind), Anala (fire),
Prabhasa (dawn), and Pratyusha (light)," Dowson, s. v. In book v of
the Mahabharata, tliey with the Adityas, Agvins, Maruts, &c. are all
manifested from the body of Krishna, who thus represents the
eternal principle of all life : see ' Ind. Wisdom,' p. 400, and compare
the * vigvarupadargana,' or 'manifestation of all form' by Krishna
to Arjuna in the 11th chapter of the Bhagavad-Gita.

Rudra. Rudra in the Rig- Veda is the storm -god, and when he
is pluralized as here, we probably have only an extension of his attri-
butes. In later mythology he is identified with the god (^iva, chiefly
in his destructive aspect. This constant identification of deities is a
source of much difficulty. " There can be no doubt that a change of
name in Hindu mythology does not necessarily imply the creation of
a new Deity. Indra, Vayu, the Maruts and Rudras, appear to have
been all forms and modifications of each other, and these with
different names in the later mythology were gathered into the one
personification Qiva. Similarly Surya, the sun, had various forms
such as the Adityas." M. Williams, * Hinduism,' p. 25. These
companies of semi-deities still are objects of the Hindu worship ;
"the ten Vigva-devas; the eight Vasus; the eleven Rudras; the
twelve Adityas ; the Sadhyas, celestial beings of peculiar purity ; the
Siddhas, semidivine beings of great perfection." lb. p. 167.

Asvinau, i 27 note. samarudganau, a B. V. compound
agreeing with Agvmau, 'having with them the company of the
Maruts.' The Maruts or storm-gods are plural even in the Vedic
hymns, many of which are addressed to them (see M. Miiller's Rig-
veda-samhita, Vol. 1). " Various origins are assigned to them ; they
are sons of Rudra, sons and brothers of Indra, sons of the ocean, sons
of heaven, sons of earth": Dowson, s. v. A full account of the
Vedic character of all these deities will be found in Vol. v of Dr
Muir's Sanskrit Texts.

dharmena, 'by thy own virtue art thou thoroughly guarded.'
Dharma maybe rendered 'virtue' here, and is often rendered 'duty.'
Yet neither word conveys the exact meaning. Dharma is the exact
performance of the duties of each particular caste. Thus there is no
one dharma alike for all men : the dharma of the Brahman differed
from the dharma of a Kshatriya, see note on dharma vid i 7. For

122 NOTES ON THE NALOPAKHYANAM. [x 24.

the duties incumbent on every Brahman see M. Williams, ' Hinduism,'
pp. 59 — 68. The performance of these duties constituted 'merit,'
which is also called dharma. The 'strinam dharmas' or 'duties of
women' are described in Manu v 146 — 166 : the essence of them is
dependence on a husband.

25. apratimam, i 15 note, bhuvi, 'on the earth,' loc. of bhii, i 15
note.

udyatah, ' eager,' ' hurriedly ' : p. p. of ud + ^/yam, ' to lift up ' ;
and so the p. p. 'uplifted,' 'intent,' 'ready.'

26. muhuh, 'for a moment,' perhaps xi 14 ; whence muhurta, xi 7 :
often (doubled) = ' repeatedly,' xi 20 : and apparently in that sense
here and xi 19. Origin unknown.

akrisyamanah, pres. pass. part, of a + J^ris, vii 14 note, = 'torn
away,' lit. ' dragged by Kali to himself.' avakrisyate, ' he is drawn
back (or, more exactly 'down') by his affection.'

27. dvidha = St^a (in meaning at least), ' in two ways,' ' asunder.'
dola, ' a swing ' : there is a root dul probably weakened from

^/tul ' to lift ' (whence tula, a balance), iv 6 note,
ayati, 'comes,' i 13 note.

28. vilapya, vii 17 note.

29. nast-atma, 'his very soul destroyed': so nasta-rupa, xxii 15;
nasta is p. p. of ^nag, viii 18 : vi-nasta occurs xi 3 : sam-pra-nasta
xx 40. ' Atman ' is much wider than ' manas ' : from which it is
always to be distinguished. Manas is an internal organ of percep-
tion, distinct from, but correlative to the five organs of sense, and
the five organs of action; see note on mdriya, i 4. The soul on
the other hand is universally diffused, though it acts and feels only
in the body to which it belongs.

viganayan, 'counting over,' 'thinking on,' xxi 23, from vi +
,/gan (10) 'to count,' alone at xiv 11, xx 13. Probably, as Benfey
suggests, it is a denominative verb from gana, a multitude, ii 6 &c.

gunye, 'empty,' xii 1 &c, = kcj/o?, or more nearly the Ion. kcvcos,
where c corresponds to Sk. y. But the reason of the Sk. u is not
clear. Comp. ^/cudh, viii 18, for the same weakening.

CANTO XI.

1. apakrante, ix 6 note, gata-klama, ix 28 note,
abudhyata, 'awoke,' so buddhva, x 22.

sam-trasta = ' con-territa' : again at xiii 19; vitrasita (causal),
xvi 15. It is the p. p. of sam + tras, orig. tras, whence Gr. Jrpes
in rp«o (but best seen in aor. Tpio--<ra, II. xi 546, &c), Tprjpoiv, &c. ;
terreo, terror : we have trasa, ' fear,' Hit. 539. It is of course
distinct from the root tras, to be dry, ix 27.

2. prakroQad, ' cried aloud/ here with ace. Naisadham. The root
is krug, apparently original kruk; whence Kpavyq, ' a cry,' might
come by weakening of h to g ; and /cp(o£a> seems to be akin. It is
used intransitively at xxiii 22, xxiv 43 : the perfect pra-cakruguh,
xii 116. Hence anukroga, xvii 42.

uccaih, ' shrilly,' = instr. plur. of ucca, 'high'; ace. to Benfey,
from ud+ ^/aiic, like nica, 'low' (xxi 14), from ni+ ^/anc.

3. jahasi, from ha (3 cl.) : M. W. Gr. § Q65, M. M. App. no. 196.
vinasta, x 29 note.

4. nanu nama : a strong interrogative, 'art thou not surely'; no
doubt first of all literally ' in thy very name.' It is used as here with
nanu (xii 19), with api (Cak. i 22), with ka (Hit. 558), and even alone
as xxiv 10 : ' purvam dristas tvaya kagcid dharmajno nama, Yahuka,
suptam utsrijya vipme gato yah purusah striyam?' Benfey com-
pares quis-nam, &c. in Latin : this would be a very interesting
coincidence of use, but o must in all probability have been esta-
blished in this word instead of a in Graeco-Italian times : though
the a is still seen in gna-ru-s.

uktva satyam, not in the common sense 'having said a true
thing' ; but equivalent to satyavac in the previous half-line. ' How
then art thou one that hast spoken truth (i.e. truthful) in that thou
hast left me asleep and gone 1 '

124 NOTES ON THE NALOPAKHYlNAM. [XI 5.

5. daksam, 'fit/ 'suitable/ the simpler form of daksma = Sextos
and dexter. Cf. Hit. 832, 'sa bharya, ya grihe daksa.'

vi^esato, &c, 'there being especially no wrong done (by her),
but there being wrong done by another/ i.e. Pushkara. For vige-
satas, see i 30 note. Apa+ N/kn = 'take away/ and so 'harm/
'injure'; so also with ni, xiv 15, xix 5. sati, redundant with
apakrite, comp. xvi 37, evamgata sati.

6. samyak, viii 13 note. Here with ^/kn it seems to mean 'to
make good.'

7. 'At one fit time (lit. not at a wrong time) is appointed the death
of mortal men : inasmuch as thy loved one, forsaken by thee, lives
even for an hour/ ie. were it not fated that she must live her due
time, she could not have lived even an hour after her desertion : she
must have died at once, vihito, see v 19 note, yatra = 'where':
but indirectly gives the reason here, as though = ' in which state of
things.' The use of iva, though that is an old instrumental, not
locative, is somewhat parallel in phrases like lv rjv rv<j>\6s re koll
kXucov jLt^Sci/, Oed. Tyr. 1389 : 'in which case I were (would have
been) blind or dumb' : comp. the use of ws (old ablative) ib. 1392. But
the usage with the past tenses of the indicative is peculiar to the
Greek language, I think, muhurtam : see v 1 : again at xvii 12.

8. ' Sufficient is thy sport, up to this point/ i.e. go no farther, apta,
the p. p. of A^ap, to get, has the same sense as Lat. aptus, i.e. 'fit.'
Comp. apta-kann, viii 1 1 : and so with pari = sufficient, complete.

parihasa, from ^/has, see iii 14 note, etavan, from etad
+ vat.

atidurdharsa, 'reckless king'; lit. 'exceedingly difficult to
crush/ from ^/dris, iii 15 note.
9# gulmair, ' in the bushes/ or rather, ' having hidden thyself by
the bushes' (instrumental). : for gulma see xiii 12.

10. 'O king, injurious in sooth, because that thou comest not to me
in this stress, and comfortest me not.' nri-Qamsa — ' man-injuring ';
camsa from ^/cas: if the original meaning be 'to cut' (Grassmann, s.v.),
Benfey is doubtless right in comparing Lat. castrare. We, have
vigasya, xi 28, and gastra, a sword, ii 18. This root is obscure.
The same compound occurs in the sense ' wicked/ xix 5 : see also
xvii 43. vata, an intensifying particle, perhaps = va + ta, va being
the base from which comes vai used in the same way, vii 4, &c.

yat = quod, see vi 6 note, agvasayasi, xi 10 note, and ii 2.

11. rodimi, 'I wail/ from Jrud (x 20 note). This verb of the

XI 11.] OR TALE OF NALA. 125

2nd class is exceptional in inserting an 1 (euphonic) before the
consonantal terminations except y. (M. W. Or. § 326, M. M. App.
176.) As it also regularly gunates before the P terminations (M. W.
Gr. § 244), the present singular is rod-i-mi, rod-i-si, rod-i-ti (xi 14),
rud-i-vas, &c.

12. trisitah, ksudhitah, ix 27.

sayahne, 'at the evening,' so xiii 45. Saya, alone, expresses
the same thing; see xv 9, 'sayam sayam' = 'evening by evening':
ahne (from ahna, used in compounds instead of ahan, a day) is
redundant, vriksa-mulesu, 'among the roots of the trees': for
mula, see ix 11. vriksa, perhaps from ^vnh, a weakened Sanskrit
form of vndh, viii 14.

13. tivra, 'sharp,' 'violent': so tivra-rosa, xi 35: commonly with
§oka, e.g. xxiv 8 : connected by Benfey with sjti], whence tejas, &c,
see x 14. manyuna, ix 4 note, pradipta, 'lit up,' 'enflamed,'
from pra + ^/dip, 'to shine,' p. p. dipta, xi 36; intensive, dedipya-
mana, iii 12 : a rather common Sanskrit secondary of ^/di, which is
Vedic : see note on dina, ii 2.

14. vihvala, 'agitated,' xii 55: from ^/hval, 'to shake,' of doubtful
origin.

aliyate, ' she sinks helpless/ ' faints,' from a + ^/li, to melt.
See note on vii 17.

16. abhi^apad, 'curse': see v 28 note.

abhyadhikam, 'in excess, over and above,' abhi being redun-
dant: comp. data abhyadhikah, xxi 14. adhika, at xvi 9, = 'exces-
sively ' : it is frequently so used with the ablative of comparison,
which here shews its primary signification, 'setting out from our
sorrow, a sorrow in excess.' See note on tvad-anya, i 21. The simple
form occurs at xvii 19, 'sukhat sukhataro vasah.' For adhika as
used in numeration see xx 9.

bhavet is here doubtless optative in sense: compare vi 11.
We have the imperative jivatu in the same connection of thought
in the next line.

17. kritavan, i 29 note.

18. anvesamana, ' seeking after,' from anu + ^/is, to go, iii 7 note.
Qvapada, a wild beast, xv 19. cvapad is also found: the

apparent derivation 'dog-foot' seems to imply speed.

19. dhavati, i 26 note. Below at 23, anu-dhavasi.

20. krandamanam, 'crying miserably,' from ^/krand, probably a
nasalised form of ^krad, which is Yedic. It occurs with a, xi 26.

126 NOTES ON THE NALOPAKHYANAM [XI 20.

They are doubtless of the same family as ^/kruc (sup. line 2) : and
Kpw^co (there quoted) may be for hrad-yo. Benfey (Lex. s.v.) com-
pares K-c-AaSos, which is probable enough : but Kprjvr] and Kpovvos are
much less likely : Kprjvr] is connected by Curtius with Kapa = the
head of the stream.

atyartham, 'exceedingly'; iii 7 note.

kurarim, 'an osprey,' xii 113, where the cry seems to be
regarded as agreeable : and it is probably only meant to express loud-
ness here.

va^atim, 'screaming/ pres. part, of Jvkq (or */vas), to scream:
Megh. 43. If the 9 be the true spelling, then it may be a variant of
vak, whence the common ^/vac, ' speak.'

muhur muhuh, x 26 note.

21. abhyasa, ix 10 note, panvartinim ; pari merely increases
the general force of ,^/vrit, vi 4 note.

jagraha, perf. of Jgraih, 'to seize': see i 19 note.

ajagaro, 'a boa constrictor' = 'goat swallower,' from aja, a goat
(eu£, &c), and gara, from ^/gri (6 cl.), orig. gar, whence this base
and Jfiop (by labialism) in /3opd, /3i/3poxrKa>, &c. : also in Lat. gula,
gur-gul-io (where the u marks the Graeco-Italian gu), and also uoro,
&c, where the g has itself disappeared. The root gras in grasya-
mana (next line) may, as Curtius suggests (Gr. Et. no. 643), be
a secondary of this : it means ' to swallow,' or ' devour,' as at iv
9, where see note. But here, and inf. 27, it only means to seize,
doubtless with the intention of eating.

22. paripluta, 'overflowed,' iv 13 note.

24. anusmntya, from anu + ^/smn, orig. smar. The initial s is
shewn in no language but the Sanskrit — not in Greek /xep-t^va, &c,
Lat. me-mor, Goth, mer-jan. The German 'schmerz' (referred by
Bopp to this root) more probably belongs to smard, Lat. mordeo, our
'smart.' The root is found with sam, xiv 24, and with anu + sam,
xv 16.

muktah, v 28 note.

25. pariglanasya, ' exhausted,' p. p. from pari + /^/glai, of uncer-
tain origin, na^ayisyati, ix 28 note.

26. vyadho, 'a hunter,' from ^/vyadh, to pierce ; p. p. viddha, Hit.
968, 'nakale mriyate jantur viddhah garagatair api.' The root is pro-
bably compound, according to Benfey (Gr. "W. Lex. 1 252) = vi + adh, in
which compound adh = Gr. oO in oOrj, oOofxat, toOio), &c. : he thinks the
long form ^/vadh — ava + adh. Curtius takes ^/vadh as a simple

XI 26.] OR TALE OF NALA. 127

root = 06 (Gr. Et. no. 324) ; which is simpler, so far as ^/vadh is
concerned ; and also the Homeric compounds ew-oo-i-yaios, elv-oai-
(f>v\Xo<s, which are probably from JoO, shew apparent traces of a lost
F. But Curtius leaves */vyadh unexplained. From Vvadh (or
badh) comes badha, 'annoyance/ and the compound abadha (xii 104)
= free from annoyance.

javena, 'with haste,' fromjava, viii 19 note: for the case com-
pare 'vegena,' xiii 8; 'vistarena,' xii 76; and the plural instru-
mental, such as 'ugcaih,' sup. 2, ganaih ganaih, Hit. 175.

abhisasara, 'ran up,' perf. of abhi + ^/sn (whence sritva, xvii
35), from orig. sar, apparently = ' to flow ' ; whence sarit, a river,
and Gr. op-fxtj, &c. (Gr. Et. no. 502); probably also o-aAog, salum:
but these Curtius separates (no. 556), regarding the original idea as
' tossing motion.' There is a very large number of words in the
different languages which both by sound and meaning might plausi-
bly come under this root, but we find on following the different lines
of meaning that at last we run into other roots with which each
of our strings of words might be equally well connected.

27. uragena, v 5 note, ayateksanam, 'long-eyed.' ayata,
v 27, and i 13 notes, iksana, ix 34 note, tvaramano, v 2 note.
vegatah, ix 26 note: for suffix tas, see vi 4 note.

28. patayamasa, perf. of ^/pat (10), 'to split,' divide.' gas-
trena is translated 'an arrow' here: but it would rather seem
that he cut the serpent in two with a sword, which is the regular
meaning of gastra. It comes from ,^/gams, sup. 10. It occurs
ii 18.

nigitena, p. p. of Jqi, 'to sharpen' — or, as the grammarians
give it, Jqo (4 class), present gyami. Benfey thinks that the original
form was ag-yami from ^ag, whence agva, agman, agra, &c. = orig. ak,
to be sharp. Curtius (Gr. Et. no. 57) connects gi with kioo and
Lat. cio, cieo — less probably, I think.

ca : inexplicable except on metrical grounds.

nirvicestam, 'motionless,' from nis (negative), and vi + ^/cest,
'to struggle' (xiii 11), a doubtful root. The verb occurs (with ati)
Hit. 756, 'vrittyarthamnaaticesteta,' 'a man should not struggle too
much for the sake of subsistence.' The p. p. cestita = 'conduct,' at
xxiii 18, and cesta (ib.) : also vi-cestitam, xxiii 3, and the pres.
part, middle of sam + ^/gest, ib. — all with same meaning.

vigasya, sup. 10 note, mrigajivanah, 'having his living
by the chase,' see x 23 note; a B. Y. based on a T. P.

128 NOTES ON THE NaJLOPAKHYANAM [XI 29.

29. moksayitva, indecl. part, of moksaya, causal of ^muc, v 28
note.

praksalya, 'having washed,' from pra + ^ksal (10), again at
xxiii 23. Praksalana occurs Hit. 764, praksalanad dhi pan-kasya
durad asparsanam varam, i. e. * better the not being touched by mud
than the washing it off': also at xxiii 11, praksalanarthaya, 'for the
sake of cleansing.'

samaQvasya, ii 2 note.

kritaharam, 'having taken food.' ahara, xii 62, from a + \/hri,
which has the same meaning M. B. iii 54 (Benf.). But it has many
others; e.g. xx 5, ahartum = to get back: at xxvi 7 paras vam
ahritya = ' having taken another's property from him ' : and probably
'to give' at xxv 14, where see note. It also = to perform a sacri-
fice, in which sense the verbal noun ahartri occurs xii 45. For
vi + a + \/hri see i 20 note.

30. mrigasavaksi, 'thou that hast the eyes of the young of a deer.'
Aksi is a variant form of aksa, the eye, and much used in compounds.
It corresponds closely with * 6kl, found in the dual ocrae (=oKt-e).
sava, 'the young of any creature,' from ^/su, whence vlo<s (i.e.
su-yo-s), compare Gothic su-nu, where the suffix differs, but the Indo-
European word snusa (see xii 43) seems to preserve it : Gr. Et.
no. 605.

kricchram, vi 13 note.

31. pricchyamana, pres. part. pers. of v'prach (6 cl:), present base
priccha, apparently by mere weakening before two consonants, as
from ^/bhrajj + ya comes bhrijja, M. W. Gr. § 282. The perf.
papraccha occurred ii 15, iii 1, &c. : apricchan iv 23 : fut. part,
prastavya at xv 3. The original root must have been prak, to which
an s has been added in Sanskrit. It is seen in Lat. precor, procus,
procax, &c, and in Gothic ' fragan/ but it does not seem to occur at
all in Greek.

yathavrittam, ii 12 note, acacakse 'sya, for construction
see v 38 note.

32. pina, v 5 note.

groni = cluni-s. Gr. Et. no. 61.

payodhara = breast, from payas = ' fluid,' whence payo-da,
'a cloud,' payo-dhi, 'the ocean': and comp. Payosni, a river, at ix 22:
then (in a limited sense) ' milk.'

sukumaranavadyangim (comp. iii 13), 'having very tender
faultless limbs.'

XI 32.] OR TALE OF NALA. 129

avadya = blame (hence an-avadya = blameless) : see i 12 note.
On the other hand vac-ya = to be spoken of as bad, and vacaniyata =
blame (Hit. 1153). The whole word is a B. V. based on a K. D., of
which the first member is a Dvandva.

purnacandrambhananam, 'having a face like the full
moon.' purna, p. p. of Vpri (i 18 note), 'to fill.' The u seems to
be due to the labial, as regularly roots in ri change to ir before na.
M. W. Gr. § 534. nibha, 'like,' from ni + bha, from \/bha, to
shine, which has lost its special meaning, ii 1 note. If we analyse
the compound we shall find that purna + candra = a K. D. • and
purnacandra + nibha = a genitively dependent T. P.; and purnacan-
drambha + anana = a B. V. It occurs again xvi 26. Comp. purn-
endu-vadana, id. xii 8.

33. arala, ' curved.' But the word is also specially applied to the
curve of the arm = Gr. uXtvr], Lat. ulna, Gothic aleina, and our
'el-bow': Gr. Et. no. 563. It is to be observed that here Sanskrit
keeps the ?*, whereas all the European languages shew I : see Curtius
Gr. Et. ii p. 176 (Eng. tr.).

paksman (paksma in composition) = 'eyelash.' Paksa, 'a
wing,' seems akin. The first member of the compound, arala-paks-
man, is a K. D., and the whole a sociatively dependent T. P., which
is here used (as any T. P. can be) in the sense of a B. V.

laksayitva, ii7note.

kamasya, &c, 'he came into the power of love': for iyivan
see note on upeyivan x 9, and for the accusative see note on ix 8.

34. glaksnaya, v 5 note.

mridu-purvaya, ' mild at first,' a K. D. compound, with purva
placed last instead of at the beginning ; so dnstapiirva, i 29 note. At
xxv 12 buddhi-purva = ' with understanding first,' that is, 'inten-
tional' : that may be a B. V. compound. But in a K. D. purva when
second has generally ceased to be much more than a mere suffix :
and even mndu-purvam at xxii 2= 'blandly.' mridu = mollis (i.e.
mol(d)u-i-s) from */mrid, orig. mard, iv 11.

lubdhako, 'a hunter' — -but also = desirous, covetous: and
it does not seem clear that that is not the sense here. It is formed
by suffix ka from lubdha, p. p. of lubh, to desire, whence lobha,
'desire,' xx 24; also Lat. lub-et, lub-ido, <fec, our 'lief (the proper
change ace. to Grimm's law not having taken place, as sometimes
happens at the end of a word, but Gothic has ' Hub '), Gr. At7TTo/Aat,
AeAiju/xevo?, Curt. no. 545. For a very convincing argument that

9

130 NOTES ON THE NALOPAKHYANAM [XI 34.

eXcvOepos (which is commonly compared) has nothing to do with this
root, see ib., Vol. n pp. 102 — 4 (Eng. tr.).
gantvayamasa, viii 12 note.

35. dustam, x 15 note, upalabhya, viii 3 note.

c However' (the usual sense of api, ' even,' will not do here : see
note on i 31) 'Damayanti, when she understood the evil one, she
that was constant to her lord, filled with sharp wrath, blazed forth
as it were with indignation.' tivra, sup. line 13. rosa, from
Vrus, whence, by change of r to I, Greek Xvaaa, Avorcrao), &c. sama-
vista, ' thoroughly entered,' and so = filled: comp. samupeta, &c.

prajajvala, from pra+^/jval, 'to blaze,' one of many roots
which seem referable to an original gal : to which Curtius, Gr. Et.
no. 637, refers the Sk. Vgal, and jala, 'water' (iv 4 note), and also
the common Greek verb /3aAAw, calling attention to the many times
in which it is used of water ; he takes the original meaning to be
• fall, glide,' passing to ' slip away, let slip, let fly ' an arrow, &c. ;
and so from this special sense he thinks that the extended use in
Greek might arise. He connects also the Teutonic family, the
A. S. cwellan, German 'Quelle,' and our 'well.' The Greek and
Teutonic would therefore point to a secondary <s/gv&\, from which
Sk. \/jval might come : probably also Greek £aA?7 — which Curtius
(Gr. Et. 567) connects with yas, Gr. £es, to seethe — much less
naturally on phonetic grounds; though £,rj\os may belong to that root:
Benfey connects it with ^/jval. There is however this difficulty in
connecting jval with gal : if gal have the primary meaning ' to fall '
it is very unlikely that this should pass into that of ' blazing '
in Sanskrit. If on the other hand we could assume that ' bubbling '
was the primary notion, we can easily understand how it should
pass into both meanings, if we compare the parallel history of bhur
or bhru : whence come both the verb to ' burn,' and the noun ' burn,'
a brook ; and <£peap, a well (from the same root, = ^pcF-ar), shews the
one sense, while the Homeric 7rop</>vpe has, I think, that of being
hot, burning, in the well-known phrase 7roAAa Se Fot Kpahirj 7r6p<f>vpt
klovtl : which was afterwards misunderstood by the Alexandrians,
and turned into an active verb 'to meditate': see Ap. Khod. iii 4-56,
olacraTo irop<fivpov(Ta. The family is much restricted by Curtius, Gr.
Et. no. 412. The verb jval is used of 'brightness,' 'brilliance,' e.g.
Sav. i 23, where Savitri is described as 'jvalantim lva tejasa.'

36. ksudrah, 'small,' 'mean,' xix 5 : doubtless connected with the
verb ^/ksud, ' to pound,' of which the history is doubtful. Benfey

XI 36.] OR TALE OF NALA. 131

compares Lat. cudo; but the initial change in Sanskrit is not
clear.

pradharsayitum, iii 15 note, aturah, vii 11 note, tarka-
yamasa, v 12 note.

agmgikham, 'like a crest of fire.' Qikha is a 'point,' 'crest,'
but also used of flame itself. Benfey translates 'as hot as fire'
(Lex. s. v.) : cikhara, xii 41 =a peak.

37. vinakrita, 'deprived of — lit. 'made without,' p.p. of a compound
like alam-kri, ill, &c.

atita, &c, literally, 'time having speech-way past,' locative
absolute, atita = ati + ita, p. p. of ^/i. vak-pathe is a good
instance how a word may lose its distinctive meaning, and become
no more than a suffix. Patha is ' a road ' ; then it is merely redundant
as here, and in drikpatha, i. e. drig + patha = sight (Benf. Lex. s. v.) :
sometimes however it gives an adjectival force, such as ' giving room
for,' 'admitting of,' 'fit': our 'way' in 'lengthways,' 'likewise,* &c.
shews a somewhat parallel use. M. Williams (Gloss, s. v.) seems to
take it in this second way here : but then we must surely read atite
vakpatha-kale.

38. Naisadhad anyam, i 20 note, manasa 'pi na cintaye =
'ne mente quidem teneo.'

parasur, 'breathless,' lit. 'with the breath driven the wrong
way,' from asu (^/as, to breathe, whence = to be), and para, old
instrumental of para, ' otherwise,' i. e. by the wrong way, i 5 note.
Yy-asu, next line, has the same meaning.

39. uktamatre, ix 10 note.

medinyam, loc. of medmi, 'the earth' (xvi 23), of doubtful
origin. Benfey conj. = mridhmi (see note on geha, xvii 16).

dagdho, p. p. of ^/dan, to burn, of which the original form
must have been x/dagh, of the same family as \/SaF in Satw, &c. — but
not the same secondary root.

9—2

CANTO XII.

1. nihatya, indecl. part, of m+ ^han, i 20. pratasthe, ii 1 note,
comp. prasthitam, xii 28, ' going forward.'

kamaleksana, ' with lotus eyes,' a very common comparison :
so pad ma-nibh'-ek sana, xii 30. The flower is more fully brought out
in the compound kamala-garbh'-abha, xiii 63, ■ bright as the calyx
of the lotus.'

pratibhayam, 'fearful,' prati + bhaya, 'fear,' from ^/bhi :
there is no doubt that <jbo/?ea> is reduplicated from the same root, but
the p should rather have come first. See Curt. no. 409. The verb
in Sanskrit is of the 3rd class (bibheti) and takes an ablative of the
source of the fear. So also the noun, bhayam damstribhyah c,atruto
'pi va, xiv 18, 'fear from tusked creatures or enemies.' Sometimes
it takes a genitive, as xii 11.

gunyam, x 29 note. The 'emptiness' must be only of men, or
rather of good men, for bad ones are there.

jhillika-gana-naditam, 'made to ring with swarms of crickets.'
nadita (comp. nadayan, xxi 2) is p. p. of the causal of ^/nad (perf.
neduh, xxiv 40), which appears in Greek in several river names Ne'S--^,
NeS-on/, NeV-Tos (Curt. no. 287 b) : comp. Sanskrit nadi, the general
term, xii 7.

2. Note the convenient Dvandvas in this and the following lines.
It is tempting to connect simha, 'a lion,' with aivis. dvipin,
1 the ounce,' is apparently the beast with spots, for dvipa = an island ,
vyaghra, ' tiger,' may come from vi + a + ^/ghra, ' to smell.'
mahisa, see i 7. riksa is apKros, perhaps from an orig. ark
seen in 6\(e)K-o). Curt. G. E. no. 3.

yutam, p. p. of ^/yu, the simplest form of the family, ^/yuj,
^/yudh, &c. It is primarily 'joined to,' then 'full of,' as here,
or 'endowed with,' xii 10: comp. a + yuta, in the same collocation,
xii 39.

xn 2.] notes on the nalopAkhyAnam. 133

nana, 'different,' often used at the beginning of a compound.
Bopp regarded it as the pronominal root na reduplicated. Perhaps
it is the negative particle na (=vij), and so resembling in use
ovScis ov.

akirna, iv 18 note.

mleccha : " aboriginal tribes, who occupied the hills and
outlying districts, who were called Mlecchas, as constituting those
more barbarous and uncultivated communities who stood aloof, and
would not amalgamate with the Aryans." 'Ind. Wisd.,' p. 236
note.

taskara, 'a robber,' connected by Grassmann with Yedic ^/tams
(a secondary formed with s from ^/tan, ' to stretch '), to * pull,' or
4 drag,' so that the word should mean originally ■ dragging-causer.'
This is preferable to Pott's (a)tas-kara, ' hence-doer.'

sevitam, x 23 note.

3# "The Cal-tree is the shorea robusta, which yields a resinous
' exudation : the Dhava is the grislea tomentosa ; the Agvattha is the
ficus religiosa or holy fig- tree, also called Pippala... The Ingudi
commonly called Ingua or Jiyaputa is a tree, from the fruit of
which necklaces of a supposed prolific efficacy were made (Jiva-
putraka)... The Kimguka is the Butea frondosa, a tree bearing
beautiful red blossoms." M. Williams, Glossary. In the Bhagavad
Gita, x 26, where Krishna is describing himself as the best of every
kind of thing, he calls himself ' agvatthah sarvavnksanam,' ' the
agvattha among all trees.' venu is the bamboo; tinduka, the
ebon. The whole line must be regarded as a sociative instrumental.
arista is the nimb-tree. samchanna, v 25 note,
syandanaigca, &c, ' together with Syandanas having the silk-
cotton trees with them,' apparently an attempt to vary the monotony
of the list by a B. V. compound.

4# " Crowded with the Jambu or rose-apple, the Mango-tree, the
Lodh (Symplocos racemosa), the bark of which is used in dyeing,
the Khadira or Catechu tree, the exudation of which is used in
medicine, the Qal-tree, the cane or ratan." M. W., Glossary, sama-
kulam, iv 18 note. In the next half-line the Udumbara is another
fig-tree, the ficus glomerata, ib.

5, The Vadarl is the jujube, and the Vilva the Bel-tree. The
Nyagrodha is the ficus Indica or banyan-tree. The Tala is the
palm, and the Kharjura the date- tree.

134 NOTES ON THE NALOPAKHYANAM [XII 6.

6. dhatu, 'a mineral,' perhaps short for giri-dhatu, ' the constituent
part (of a mountain)' — for this is the first meaning of dhatu. In
grammar it stands for a ' root.'

naddhan, 'fall of,' lit. 'tied up with,' p. p. of x/nah, corrupted
from nadh, whence vrjOm, ' net ' and ' needle.' The simpler form of
the root is seen in ve-o> and ne-o : another secondary is seen in nec-to.
See Curt. Gr. Et. no. 436. acalan, v 9 note.

vividhan, see note on tatha-vidha, i 29. pansamghustan, ii 1 1
note.

dariQ, 'caves,' from Jdvi, ix 4 note.

7. vapi<j, 'lakes,' of uncertain derivation : according to the P. W.
from ^vap, 'to sow,' which is traced back to another sense of 'laying
down ' — in this case a dam in order to make a tank.

mriga-dvijan, 'beasts and birds.' dvi-ja, 'twice-born,' has
curiously different meanings. It is a ' bird,' as being born a second
time from the egg (xx 42, &c.) : a 'tooth' (xii 6Q, su-dvij'-anana,
' with beautiful teeth and mouth ') : lastly it means a member of one
of the first three castes (though especially applied to the Brahmans)
as being born a second time when he receives the sacred cord : see
M. Williams, ' Hindu Wisdom,' p. 246. On receiving the cord the
youth is admitted to the privilege of repeating the Vedas, and of
performing religious rites which were before forbidden. The word
has this sense xii 77, &c. Dvi-jati has the same meaning, xii 78.

piQacoragaraksasan, 'fiends, serpents, and Raksasas': for
the two last see i 29. The Pigacas resemble the Rakshasas in eating
meat indiscriminately — a great abomination, see Manu v 27, &c:
at line 50 a man who eats flesh-meat, ' Pigaca-vat,' is classed with
one who forsakes the law. The derivation is unknown : the first
part of the word seems to contain the root of 'piguna,' 'malignant,'
pik, whence 7tik/oos and our 'foe,' Curt. no. 100. (This pik is
perhaps distinct from the root of the same form, whence come
7roi/aAos and pingo.) Benfey however suggests pica, ' a deer,' and ^/anc.
Pigaci (fern.) occurs xiii 27.

8. palvalani, 'pools,' connected with palu(d)s, and iryXos (mud),
Curt. G. E. no. 361.

tadagani, 'ponds': there seem to be other forms — tataka and
tadaka. At Manu iv 203 a man is ordered to bathe, 'nadisu,
devakhatesu tadagesu (i.e. 'ponds dug by holy persons') sarahsu ca.'
At Hit. 689 it is used of a tank.

nirjharan, ' waterfalls ' : jhari has the same meaning : and this

XII 8.] OR TALE OF NALA. 135

disposes of the derivation from ^/jhri, 'to grow old.' Benfey connects
with ^/ksar.
9. yuthago, ' by herds ' : for the termination comp. ekaika-c^as,
i 25. Yiitha apparently belongs to Jyu.

nandini, from ^/nand, 'to delight' (v 33 note), at the end of a
compound is used for a daughter. Nanda is a common proper name
among Hindus to the present day.

pannagan, 'snakes,' app. from pad + na + \/ga(m) — a peculiar
compound. Again at xiv 8.

10. tejasa, &c, i 8 and 10 notes.

laksmya, 'good fortune,' generally personified as the wife of
Vishnu; like Qri, i 18. sthitya, v 37. anvesati, part, of anu +
a/is, ' to go,' iii 7 note.

11. abibhyat, imperf. of ,/bhi, with genitive kasyacit, see notes
on xii 1, xiii 32. The form is irregular for abibhet.

darunam, ' hard,' ' sharp,' ' terrible ' : it may be from ^/dri, ix 4.
prapya, 'having gotten, i.e. as her abode, the terrible wood.' vya-
sana, vii 13 note, pidita, v 2 note.

12. tanaya, 'daughter,' as tanaya is 'a son'; tanayabhyam occurs
xiii 34 of Damayanti's two children. It is a Vedic word, and means
' continuation,' from ^/tan, ' to stretch.'

gila-talam, see notes on ix 22, ii 28. agrita, v 15 note.

13. vyudhoraska, 'broad-chested': for the -ha, see page 7, and
comp. hrasva-bahu-ka, xviii 6. vyudha is p. p. of vi + Vvah (which
means 'to marry,' whence vivaha, v 39): it means 'arrayed,' of an
army, Bh. Gita, i 2 ; hence ' compact,' ' large,' as here, uras, see
note on uraga, i 29.

14. ' How is it, O hero, that after sacrificing the horse-sacrifice
(v 44 note) and others, together with gifts to Brahman s (comp.
kratubhir apta-daksmaih, v 44), thou conductest thyself falsely in
my case1?' mithya must be the instrumental of an unused noun
* mithi from the Vedic ^/mith, our ' meet,' but always in a hostile
sense. It occurs again at xiii 17, mithya- vacanam, Hit. 415 mithy'-
opacara, ' pretended service.' pravartase, ix 2 dyutam pravar-
tatam, see note on vi 4.

15. maha-dyute, see note on vii 5.
smartum, xi 24 note, kalyana, iii 22 note.

16. vihagair, 'sky-going' (like kha-ga and kha-gama, i 24): the
different form vihamga occurs xii 41, see page 6 : at xx 1 we have

136 NOTES ON THE NALOPAKHYANAM [XII 16.

the locative in khe-cara. Viha is only found in compounds : but we
had vihayas at ix 14.

aveksitum, Ho consider,' from ava + s/iks, Ho look,' i 20 note,
which at xxiii 11 is used in the primary sense of 'looked down
upon': so Manu vii 10, karyam so 'veksya, 'he having fully con-
sidered the business.' For Jiks with pari see xxiii 2 ; and with
upa xxii 5.

17. 'On the one side are the four Yedas, with their An-gas and
Upan-gas (iii 12 note), well read (by thee) in their full extent. On
the other side assuredly is truth alone," and that is superior even to
the Yedas. So in the Markandeya Purana, xlvi 9,

acvamedhasahasram ca satyam ca tulaya dhritam,
agvamedhasahasraddha satyam eva vigisyate,

i.e. when a hundred agvamedhas and truth are weighed in the balance,
truth is superior to a hundred agvamedhas. I owe this explanation
to Prof. Co well.

The four Vedas (vi 9 note) together with the Brahmanas and
Upanishads (which are often included under the same general name)
are regarded as Revelation (Cruti). But besides this there is a large
body of tradition (Smriti), at the head of which come the "six
Yedan-gas, ' limbs for supporting the Yeda,' or in other words helps
to aid the student in reading, understanding, and applying it to
sacrificial rites: they are — (1) Kalpa, 'ceremonial directory,' com-
prising rules relating to the Yedic ritual, and the whole complicated
process of sacrifices...: (2) Qiksha, 'the science of pronunciation':
(3) Chandas, 'metre'; (4) Nirukta, 'exposition of difficult Yedic
words': (5) Yyakarana, 'grammar': (6) Jyotisha, 'astronomy,' in-
cluding arithmetic and mathematics, principally in connection with
astrology. Of these Yedan-gas (1) and (6) are for employing the
Yeda at sacrifices, (2) and (3) are for reading it, (4) and (5) for un-
derstanding it," 'Ind. Wisdom,' p. 155.

savistarah, ' with all detail,' comp. vistarena, xii 75. Yistara
is from vi and ^/stri, to spread, orig. star, whence aropevwfxL, sterno,
strew : Curt. no. 227.

18. Qatru-ghna, 'slayer of thy foes': gatru is of doubtful origin;
ixOpos, which is also isolated, hardly comes near enough in form.
Ghna shews the g lost in ^/han, i 20 note : so also does ghatin in the
identical compound amitra-ghatmah, xii 33 ; and vi-gh(a)na, xiii 23.

19. nama, see xi 4 note, pratibhasase, viii 4 note.

XII 20.] OR TALE OF NALA. 137

20. bhaksayati, ix 14 note.

raudro, 'terrible,' formed by vriddhi from Rudra, a name of
Civa, .' the roarer,' from ^rud, x 20.

vyattasyo, ' open-mouthed ' : vy-atta is anomalous for vi + a +
datta, p. p. of Jdk. akrite, v 5 note.

aranya-rat, ' forest-king ' : bases in j, like raj, which are roots
without any suffix, generally change^" to t in the nominative, instead
of h according to rule. M. M. Gr. § 162. M. W. 176 e.

21. Bharati is a name of Sarasvati, wife of Brahma; she was iden-
tified with Vach, the goddess of speech, whp is Vedic. Sarasvati in
the Yeda is only a river goddess (as her name implies), " lauded for
the fertilising and purifying power of her waters, and is the bestower
of fertility, fatness, and wealth... In later times she is the goddess
of speech and learning, inventress of the Sanskrit language and the
Devanagarl letters, and patroness of the arts and sciences." Dowson,
s. v. Sarasvati : where also is given Dr Muir's attempt to account for
her connection with speech. Here her name Bharati is used in the
simple sense of ' speech.'

23. mahnam, x 6 note.

24. harmim, 'a doe,' so called from its colour, the word being from
the same root as ' harit.' Comp. Cak. i 10.

prithu-locana, 'broad-eyed,' comp. ayata-locana, v 27, &c.
Prithu is Greek tt\<xtv<s, and Lith. platus, 'broad' — a remarkable
agreement. The Latin latus and later are doubtless analogous ; but
not (st)latus. See Curt. no. 307 b.

manayasi, 'honour,' ' pay regard to,' causal of ^/man — unless
it be rather a denominative from mana, ' honour,' iv 4, whence
mana-da, ib. For the root man and its long history see Curt. G. E.
no. 429. Mana in the sense of 'measure' comes from ma (jxi-Tpov,
&c), i 15 note.

25. ekakmi, ' solitary,' probably for ekaikm, i.e. eka + eka + in.

26. kula-gil'-opasampanna, 'of high birth and character,' applied
to horses, xix 13: cjila occurs xvi 24, tulya-9ila-vayo-yuktan, 'endowed
with like nature and age.' Kula and Qila are frequently joined, and
in fact the meanings of the two shade into each other : kula is
'family,' whence the adj. 'kulina' (xvii 12), of good family, or pure
blood; kulastri, 'a noble woman,' xviii 8 (comp. 'Ind. Wisdom,'
219 note), and the compound 'kulacara,' family observances and
customs, comp. Manu ii 34: cUa is 'nature,' especially when good,
comp. c,ilavan, xii 46. and then 'conduct,' 'morality,' cila-nidhi, xxiv

138 NOTES ON THE NALOPAKHYANAM [XII 26.

37, and so is practically identical with good kulacara. Comp.
Manu ii 7,

vedo 'khilo dharmamulam, -smritigile ca tad-vidam,
acaraiccaiva sadhunam atmatustibhir eva ca,

i.e. the root of dharma is the entire Yeda, and the tradition and
morality of those who know the Veda, together with the immemorial
practices of good men, and self-satisfaction : this last means that in
indifferent matters, where there is no revelation, tradition, or esta-
blished custom, each man is a law to himself. Comp. also i 108,
acarah paramo dharmah, ' immemorial practice is transcendent law ' ;
and the following lines.

cam sarvangagobhana, apparently a badly balanced Dvandva,
in which cam (see iii 14) stands alone. For cobhana see iii 25.
27. gayanam, middle pres. part, of ^/ci, i 17 note.

upavistam, ■ sitting down,' the regular meaning of upa + Jviq,
i 31, ii 3 note.

29. ' Has king Nala been seen by thee meeting him here (lha) in
this wood ? ' I read samgatya, the ind. p. p. of sam + gam, and so
Benfey. M. Williams apparently took it as samgatya, instr. of
samgati, ' meeting ' in the sense of 'accidentally.' For the construc-
tion of samgatya with tvaya, see viii 22 note, and comp. xii 83, sa
kaigcm nikriti-pra]nair...ahuya...jito rajyam.

prastavyo, fut. part, of ^prach, xi 31: see M. W. Gr. § 633:
M. M. App. no. 115. Note the ace. Nalam, as though it were
'quis mihi rogandus est NalumT

30. paravyuha-vinaganam, 'destroyer of a host of foes': for
para, see ii 2 note. Vyuha is from vi + ^/uh, ' to arrange,' which is
doubtless a weakened form of Jvah. (comp. vyudha, xii 13), and has
nothing to do with Lat. augeo from ug, iii 21 note.

31. 'Whose sweet voice shall I to-day hear saying "He whom thou
seekest, king Nala with lotus-like eye, this is he " V Ayam sa corre-
spond to ' hie is,' but the Latin would be content with hie, as the
Greek with ovtos: we agree with the Sanskrit, nibha, xi 32:
iksana, ix 34 note.

grimang, i.e. criman (9 inserted before gatur), nom. of grimat,
' fortunate,' ' illustrious,' a title of respect applied to gods, as Vishnu
and Civa ; also gri is prefixed to the names of gods or distinguished
persons, e.g. ' Cri-ganegaya nam ah,' 'reverence to Ganega,' the open-
ing of the Hitopadega.

XII 31.] OR TALE OF NALA. 139

cjatur-damstro, ' four- tusked ' : damstra is from ^/damg, orig.
dak (the Sanskrit root being weakened and nasalised), whence Sa/c-j/w,
Curt. no. 9. The p. p. dasta and imperf. adagat occur xiv 12.

hanuh, 'jaw' (yeVus, gena, chin, Curt. no. 423). The root may-
be ghan, comp. catru-ghna, xii 18, and amitra-ghatin, next line.

32. a^airkita, viii 3 note.

33. amitra, from a (negative) and mitra, 'a friend' (comp. amitra-
gana-sudana, xii 126). Mitra is a Yedic god generally found in con-
nection with Varuna — but more important in the Persian religion
under the form of Mithra. The derivation is uncertain — possibly
from ^/mid, a Vedic root = to cling to : whence the Sanskrit meda,
' fat ' : which however Curtius connects with /nvSos and /xvSdo)
(G. E. no. 479).

34. kripanam, 'wretched,' xix 5. Kripa = 'pity' occurs xvii 40,
kripam kuryad mayi, comp. Hit. 322 : the derivative karpanya =
' misery,' Hit. 622. The origin cf the word is uncertain : it cannot
be akin to eXiroi, as Bopp suggested, for that word began with a v,
comp. Latin volup, &c. : the Vedic form of the root is krap, which
gives no help.

35. Nalam, &c, 'if thou canst not tell of Nala': comp. note on
pra + ^/gams, i 6, iii 16. The simple verb occurs again xiii 53, xxii 16.

khadaya, ' devour me,' from Jkhkd : the primary sense seems
to be ' to tear in pieces.' Curtius connects it (G. E. no. 284) with
Krjdo) and Krj&os, which would then be used in a metaphorical sense :
compare the derivation of 6&vvt) from JiS, and the Horatian 'curae
edaces.'

vimocaya, from vi + mocaya, causal of ^/muc, v 28.

36. mnsta-salilam, 'with clear water': mnsta is p. p. of ^/mrij,
see v 4 note, apagam, 'a water goer,' i.e. 'a river,' from ap,
' water,' declined in the plural as apas. sagaramgama, 'goer to
the ocean' (sagara), so samudra-ga, ix 22. Eor the m in the first base
see page 6, and compare viham-ga, xii 41. The accusative of motion
to a place is more widely used in Sanskrit than in Greek or Latin :
in Latin we can say ' ire domum,' but not ' ire oceanum.' So also in
Sanskrit we have the person to whom some one goes in the accusa-
tive alone, as vrajamy enam, xii 31: Damayantim sritva, xvii 35;
mano mama tarn gatam, vi 2 : comp. anita bandhavan, ' brought to
my relations,' xviii 17. For the ace. of the state into which one
goes, see note on ix 8. The examples of each of these rather pecu-
liarly Sanskrit uses are not, I think, very numerous : neither should

140 NOTES ON THE NALOPAKHYANAM [XII 36.

we expect them to be so : in other languages they have been super-
seded by the use of other cases, or by more closely defining the accu-
sative by the help of prepositions. But they are interesting relics of
the oldest form of syntax, dating from a time when the other cases
were still unfixed.
37. ' This sacred mountain-mass, with its many lofty peaks, glittering,
sky-touching, many-hued, enchanting the mind, &c.' For gila see
ix 22. uccaya is a 'heap' from ud+^ci to 'heap' or 'gather,'
already referred to at ii 2, v 14. punyam is generally translated
here as 'holy': but it may mean no more than 'goodly' — a sense
derived from ' auspicious,' which the P.W. gives as the primary one,
regarding 'holy,' 'pure' as derived meanings from 'good,' and con-
necting the word (after Benfey) with ^/pus, and not ^/pu, 'to
purify.' It occurs as a subst. xv 16, = 'good deed,' 'merit.' ^rin-ga
is primarily a 'horn' (so Hitop. 181), and so naturally used for a
mountain peak ; comp. ' Wetterhorn,' ' Schreckhorn,' &c. It is diffi-
cult to separate it from ciras, a head (xxiv 17), which must be
identical in form with Kcpa?, 'horn': but it seems to mean 'that
which goes or is found on the head,' and so the meaning 'horn'
belonging to the simple Greek word is perplexing. Curtius suggests
(no. 50) that *karas meant at first 'something hard,' from which
the meanings 'horn' and 'head' came separately in the separate
languages, ucchntaih from ud + grita, p. p. of */gri, see v 15 note.
Observe the use of the sociative here : it is very natural, and just
like our own use, 'with its peaks' : it gives the origin of the Latin
abl. of description: 'mons multis culminibus' might be accurately
called a sociative ablative, parallel to the instrumental uses which
the ablative also took in Latin. So too ' vir magno corpore,' ' puella
minimo naso' are sociatives, and, I think, peculiar Latin develop-
ments of the case. The same use occurs xii 53, xvi 8 rupen' aprati-
mena, xix 1 4 dacabhir avartaih : we had the case used of a person
(or rather 'army' — balaih) at ii 11 ; again at xxvi 2, 34. For the
case generally see vi 2 note.

virajadbhir, v 3 note, divi-spngbhir ; for ^Pr^ see note 011
upasparga, vii 3. Observe that divi is used in the locative in the
compound — not the base 'div': comp. divas-pati, and see page 6.
The special reason is the unfitness of v to combine with the following
letter.

naikavarnair, ' not of one colour,' i.e. of many, a /xetWis well
known in Greek : comp. xii 109.

XII 38.] OR TALE OF NALA. 141

38. nana-dhatu, xii 6. upala, ' a stone,' doubtless here ' pre-
cious stone' (Bopp compares 'opal') — but not necessarily so: at
Manu xi 167 it is joined with iron and brass (ayah-kamsy'-opalanam)
while 'gems' (mam) occurs in the same line. It occurs Qak. i 14.

ketu-bhutam, 'up-rising like a banner of (or 'above') this
mighty forest.' Ketu is from #^/kit the older form of ^/cit (v. 2), in
the sense of that which makes itself visible or recognisable. In the
Veda, Agni is the 'ketu' of the sacrifice, the smoke of which rises as
a banner to heaven : see Grassm^nn, s.v. For bhuta at the end of a
compound comp. ratna-bhutam, ii 23, cihna-bhuta, xvii 7 : in all these
the participle is quite redundant. But it is wanted in haha-bhutam,
xvii 31 : also in pranjalir bhutva, v 16 : and perhaps cvo-bhute,
' tomorrow,' xviii 25.

39. matanga, 'elephant,' i.e. matta + an-ga: comp. mada, xiii 7, and
i 25 note.

patatribhir, ' birds,' i.e. patatra + m : patatra = Tnepov from ,/pat,
i 22.

samantad, 'altogether': the ablative (like saksat, i 4 note) of
samanta, a B.V., 'having the ends together.' anunaditam, xii 1 note.

40. supuspair, ' with fair flowers.' Puspa is from ^/pus, to ' nourish/
' support,' a Sanskrit secondary of the common root Ptr, whence
putra, puer, 7rcoAos, foal : Curt. no. 387. Comp. also xii 37, note on
punya.

41. £ikharais, 'peaks,' see note on cikha, xi 36.

tavat, 'so much,' and no more: often so used without any cor-
relative yavat. We may compare the use of the Greek otn-w?, and
our colloquial 'just.' Tavat = Teoos, all the phonetic change being on
the side of the Greek, where v falls out, final t passes into s, and
there is compensatory change of the length of the vowels: comp.
Aews for Aaos. Similarly yavat = cw?, Homeric etos (or rather ijos),
which is nearer.

pncchami...prati, see note on ii 7.

42. divya-dargana, 'of divine aspect' : dargana from ^/drig, i 13.
(jaranya, adjective formed from ^arana, 'refuge' (see v 15), but

without the usual vriddhi of the first syllable.

43. ' I approach and bow down to thee : praname, middle pres. of
pra -I- ^/nam, whence namas, ' reverence,' see iv 1 note, abhigamya,
note the form with m, which is equally admissible with that in t
(abhigatya).

142 NOTES ON THE NALOPAKHYANAM [XII 43.

snusam, ' daughter-in-law,' shortened from sunu-sa, ' belonging
to a son' : which is probably the Indo-European form, sunu being
preserved in Sanskrit (sunu), Gothic and Lithuanian. The root is
su, xi 30 note. The agreement of the derivative in the different
languages is remarkable : vv6<s (orig. o-vvcros), nurus, Sclav, snuca,
Germ. Schnur. See Curt. no. 444, comp. no. 605.

44. maharathah, ii 11 note, ksiti-patis, ii 20 note.
caturvarnyasya, &c, ' protector of the four castes' (see i 4 note) :

the word is not used as an adjective, but rather as a sort of collective
noun.

45. rajasuya, 'a royal sacrifice,' often joined as here with the
acvamedha (e.g. Indr. i 15). It does not appear that 'suya' can be
a separate word meaning sacrifice from ^su mentioned just above:
though it might be derived from the Vedic Jsu. to ' produce,' ' make'
(with which the other is ultimately identical) : but no such word
seems to occur. Benfey divides the word rajasu-ya,

aharta, xi 29 note,
ahcita, ii 18 note.

46. anasuyaka, 'not a scorner,' formed from ^/asuya, 'to curse,'
which is apparently a denominative from asu, breath, see xi 38 : it
occurs again 117 and xiv 17 asuyayitva, perhaps 'having made
cursed,' i.e. punished.

47. gopta, nom. of goptn (again at 179), from ^gvnp, to 'protect,' p.
p. gupta, xvii 22. Its present base is gopaya, xviii 8 (or gopaya), and
it may therefore be plausibly regarded as a denominative verb
formed from gopa, a cow-herd, from pa, whence pascor, pabulum,
Pales, Ilttv (i.e. Ilawv the shepherd), Curt. no. 350.

48. 5va<juro, 'father-in-law' (xxv 2), identical with cKvpos, socer-
(us), Germ. Schwieger, Scl. svekru, Lith. szeszuras (Curt. no. 20) —
another most remarkable instance of the persistency of terms of
relationship. Sanskrit alone varies from the other languages by its
initial c instead of s : as there is no apparent derivation to be gained
by the change, we must suppose that it is due to the assimilating
effect of the following 9. The derivation is doubtless sva + kura (see
note on gura, i 3), ' own master,' a complimentary term, like French
beau-pere.

grihitanama, app. 'who has received (rightly) his name,' i.e.
rightly called Yirasena, ' with a host of heroes.' Grihita is p. p. of
^/grah, i 19. vikhyato, see initial note on the term 'Nalopa-
khyana.' sma ha seem fearfully out of place: 'sma' however as we

XII 48.] OR TALE OF NALA. 143

saw (i 12) turns a present verb into a past, and 'ha' (viii 8) was
generally found with a perfect : past tense is required here, as
Yirasena is presumably dead : but there is no verb in the sentence :
perhaps 'sma ha' indicate a missing 'asit': compare ha with
anucasti, next line.

49. parakramah, i 5 note, krama-praptam, ■ obtained (or ' ar-
rived') in due course,' see note on i 11. Krama is properly 'a step,'
from \/kram (ix 6 note), then like 'gradus' it gets the meaning
'order' : so kramena, 'in order,' xvi 31. samanuQasti, iii 21 note.

50. ari-ha, 'foe-slayer,' vii 10 note: like nirjit'-ari-gana, above 47.
(jyamah, 'dark,' used of Damayanti, xvi 10, xvii 6, xviii 11 :

probably connected with Kvavos, Curt. G. E. Yol. n p. 164 (Eng. tr.).
Hesychius' Gloss. Kova/xa' /xe/W(a), Aa/cawcs is helpful. Darkness of
skin seems a strange reason of compliment in a country where the
highest caste (varna) was marked by the lightest colour : but it may
be ' clear-skinned,' like the Theokritean jxeXu^Xoipos and the Ovidian
' flavus.'

Punya-slokah, 'told of in sacred verse,' ace. to Burnouf, a
title commonly given to Nala, but not confined to him. Benfey and
the P. W. translate it ' well-famed,' apparently following the Yedic
meaning of gloka, ' praise ' ; which is probably connected with ,^/cru,
the I appearing as in kAcos, &c. Cloka is the regular term for the
epic verse of 32 syllables, which we have before us in the ' Nala.'

vagmi, 'eloquent,' from Jv&c, i 32.

soma-po, ' soma-drinker.' The juice of the soma (afterwards a
name of the moon, as at xii 82) was drunk at sacrifices : hence a
soma-drinker is a pious man. The soma is the Asclepias acida, the
juice of which can be fermented. " Its exhilarating qualities were
grateful to the priests, and the Gods were represented as being equally
fond of it." Dowson, s. v. But the most surprising thing is the
position of this plant in the Yedic hymns. " It was raised to the
position of a deity and represented to be primeval, all-powerful,
healing all diseases, bestower of riches, lord of other Gods, and even
identical with the Supreme Being," ib. " The high antiquity of this
cultus is attested by the reference to it found in the Persian Avesta;
it seems however to have received a new impulse on Indian territory,"
Whitney. In later times it passed away altogether. For a fuller
account, see Dr Muir, ' Sk. Texts,' v 258, &c. He well compares the
Euripidean rationale of the worship of Dionysus, esp. Bacchae 298 &o.

144 NOTES ON THE NALOPAKHYANAM [XII 50.

p-ai/Tis 8' 6 Oaffuar oSe * to yap /?aK^evo~tjuov
kcu to /xavtwSeq fxavTiKrjv 7roAA?7i/ e^ci,
orai/ yap o 0eos ets to croup, cX^ 7roAu9, •
Aeyeiv to /xeAAov toijs piep^j/oTas Troiei.

The effect on health of soma-drinking is not stated : the exhilara-
ting effect being alone dwelt upon. It is mentioned with com-
mendation in Manu, where the use of spirituous liquors is strictly
forbidden.

agniman, ' having the consecrated fire alight ' for proper sacri-
fices, such as the Qraddha, Manu iii 122.

51. yasta, i.e. ^yaj+tri; as yoddha is ^/yudh + tri. samyak,
viii 13 note.

prac^asita, ' a ruler,' from ^gas.

52. hinam, v 24 note, vyasana, vii 13 note.

53. kham ulhkhadbhir, ' touching the sky,' from ud + ^/likh ' to
scratch ' : perhaps therefore ' cutting the sky ' would more nearly
represent the idea. The root seems specially Sanskrit : from it come
lekha 'a letter/ citra-hkh 'a painter,' &c. It has nothing to do with
Jlih, orig. ligh, whence Aciy/d, ligurio, lick, &c. kha has occurred
before in kha-ga, &c. ; the primary meaning is ' hollow,' hence Manu
xi 120, kham sanmvegayet khesu, 'let him enclose the ether in
the cavities of his body' (nose, ears, &c.) — a striking passage in
which all nature, material and immaterial, is regarded as existing
only in the divine spirit, Atman. Curtius (G. E. Vol. n p. 114,
Eng. tr.) allows a Sanskrit hardening of original gh into kh, whereby
kha is brought into connection with x<*09, and with ^/ha from orig.
gha, see ix 14 note. Generally words with kh in Sanskrit must be
carefully separated from apparent congeners which shew ^ in Greek.

gnn-ga-Qatair, xii 37 note, where the sociative use of these
words was pointed out. It would however be possible to take them
instrumentally, the peaks being looked upon as a sort of instrument
of vision to the mountain.

54. gajendravikramo, 'with the prowess of the king of the
elephants ' : for mdra see i 2 note. Vikrama is used in the same
sense as parakrama : comp. vikranta= ' brave,' 'a hero,' here and 56.
For the passive participle in this active sense, see notes on ii 21 and
ill.

dirgha-bahur, 'long-armed': dirgha must be weakened from
*dargha which = SoXt^o?, where the iota is auxiliary : Curt. no. 167.

XII 54] OR TALE OF NALA. 145

Bahu is certainly the same as tt^yv-, Curt. no. 176: both languages
are irregular here as the Indo-Eur. word began with bh.
amarsana, ' vehement,' see vii 13 note.

55. vihvalam, xi 14 note.

56. Here she breaks off her address to the mountain, which is pathetic
though somewhat tedious; and appeals to Nala himself.

satyasandha, ' faithful to thy promise ' : sandha is from sam +
^dha. Again at 79.

57. atmanam atmana, vi 12.

kada, &c. ' When shall I hear that pleasant deep voice of the
king, like to the sound of the storm-cloud, that voice like nectar 1 '
snigdha is p. p. of ^/snih, 'to be damp' or 'oily,' whence sneha
'love/ Hit. 306, but also 'oil': from the same root came vL<f>a and
our ' snow,' see Curt. no. 440. Snigdha may get its meaning either
from the literal sense (we speak of an ■ oily tone ') or from the derived
sense of 'love,' comp. Latin amoenus. gambhira, 'deep,' also spelt
gabhira, is from ^/gah to dip, orig. gabh, whence /3a6v<s &c, by labial-
ism, Curt. no. 635. It is applied at xxi 4 to the sound of Nala's
chariot, 'yatha meghasya nadato gambhiram jalad'-agame, 'as the
sound of a cloud deeply roaring at the coming of the rains.'

svana - sonus, just as sopor is from ^svap. But there is no
need to attach $ntivrj here (as Bopp did) for original ^acfxavyj by a
change like that of o-</>€ from sva : it can be more simply connected
with <£a-Tis, ^V'^V &c-

58. vispastarp, ' clear.' Benfey and the P. W. make it the p. p. of
^/spag ' to see ' in the sense of ' evident ' : the transition from sight to
sound is the reverse of that of our own word and of Lat. ' clarus.'

59. amnaya-sannim, 'containing the essence of the Yedas,' i.e. as
sweet to me : am nay a (from a + ^mna = " sacred tradition : the
Yedas in the aggregate," Dowson. sara is the strength or essence
of anything. At xxiv 16 Damayanti's eyes are called krisnasara,
either ' intensely black ' or 'with black pupils.' At Cak. i 10 arrows
are called vajrasara, i.e. having the properties of the thunderbolt,
hardness, force, &c. At Hit. 1292 antahsara = 'treasure.'

riddham, x 2 note.

' Comfort ye me in my terror, O king, lover of duty.' Perhaps the
mountain is still present to her mind as well as the king, and hence
the plural agvasayata. Or it may be simpler to take it as a plural
of respect, vatsala, 'fond' (adj.), and 'fondness' (subst.) is a
problem. It is commonly connected with vatsa, ' a calf ' (vitulus and

10

146 NOTES ON THE NALOPAKHYANAM [XII 59.

iTa\os): the s makes it impossible to add vatsala to the last two
words, as well as the difficulty of meaning. Comp. dvyati-jana-
vatsala, xii 78. Yatsalya = 'fondness,' 'tenderness,' Hit. 281.

60. uttaram, 'higher,' 'superior,' and with secondary meaning
' northern/

61. ahoratran, ' nights and days,' a Dvandva. Ahas stands in com-
pounds for ahan, and also in inflection before the consonantal termi-
nations. Sometimes we find ahar as aharahah, 'day by day.'
See M. M. Gr. §§ 196 — 8. tapasa, 'an ascetic,' x 19 note.
atulam, 'unequalled,' xxiv 38, see iv 6 note.

divya-kanana-darQanam, 'with the look of a heavenly
grove,' comp. divya-dargana, xii 42.

62. ' Made glorious by ascetics equal to Yasishtha, Bhrigu, and
Atri' — three of the ten Prajapatis or progenitors of the human race,
given in Manu i 35. Atri also appears at a later time as one of the
seven Eishis, and as the head of the Lunar race, for which see
Dowson s. v. Chandra-vamga. Bhrigu is the son of Manu (i 59), and
is appointed by him to promulgate his laws to the assembled Rishis.
Yasishtha is a great Yedic Rishi, and the author of many of the
hymns. He is best known by the stories of his warfare with the
great Kshatriya Yigvamitra : see Dowson.

samyataharair, ' taking limited food ' : notes on i 4, and xi 29 :
£auca, vi 10 note.

63# 'Living on water, living on air, furthermore having leaves as
their food.' parna (xx 9) is a wing in Yedic, but also the leaves of
the trees regarded as their feathers. Grassmann compares Lith.
sparna-s, and so connects the word with spar, Curt. no. 389. The
Yanaprastha, or Brahman in the third period of life (see note on
ix 22) is allowed by Manu something more than this : at vi 5 he
may have ' many sorts of pure food, green herbs, roots, and fruit '
(gaka-mula-phala) : but it would seem that special limitations might
be practised by each ascetic : and onions, mushrooms, and other nice
things are forbidden. But as these hermits are specially ' striving to
see the way to Svarga' or Indra's heaven, they require further
bodily mortification.

mahabhagaih, x 14 note, marga, 'a path,' xiii 10, &c. —
from mrij, v 5 : hence the verb marg (1 cl. and 10), 'to seek,' at 125,
xiii 62.

64. 'Clothed in bark and goat-skins'; compare Manu vi 6, vasita
carmma ciram va, 'let him be clad in a skin or in bark.' ajina,

XII 64.] OR TALE OF NALA. 147

comp. alyis : the ai being due to epenthesis from orig. ag-i, from \/ag,
Curt. no. 120.

adhy-usitam, p. p. of adhi + \/vas, 'to dwell,' ii 12.

a^rama-mandalam, 'the circle of the hermitage': for acrama,
see ix 22. mandala is used here, as in sartha-mandala, xiii 15
(like tala ii 28, dega v 27, tata, and other words) at the end of a
compound with the general sense of extension : as we talk of a
' circle of acquaintances ' or ' a sphere of usefulness,' without any-
exact limitation to those figures. Compare acrama- padam (ttcSoi/)
infra 67. It is akin to ^/mand, xvi 10, 'to adorn,' and manda,
'an ornament,' which may come from the Vedic ^/mand, 'to re-
joice,' ' delight,' with suffix -tra ; and this would explain the cere-
bral. If ' mundus ' (as Bopp has it) be akin to manda, it must come
direct from ^/mand with suffix -o.

65. justam, 'frequented by,' p. p. of ^jus, 'to enjoy,' 'frequent.'
It is from gus (whence yevo/xai, gustus, choose, Curt. G. E.
no. 131. It has a further sense (like Lat. colo) 'to observe,'
'follow,' so in Bh. Glta ii 2, anaryajusta, 'not followed by the good':
and the causal josaya, ib. iii 26, has the same meaning — josayet sva-
karmani vidvan, ' let the wise man carry out his own works.'

Qakha-mriga, is a ' branch-animal,' or monkey. Cakha occurs
xx 11, also pragakhika. gakhm = a tree, Qak. i 15.

66. suke^i, 'fair-haired,' v 6 note.

sukuca, 'with fair bosom': kuca is from J"k\ic, 'to bend' or
'curve/ dvija, xii 7 note.

supratistha, 'famous': from prati-stha, which means firstly 'firm-
standing,' then 'accomplishment' (Cak. iii 73), 'fame.' Compare
pratisthita, 'famed,' xxii 22. Our phrase 'of good position ' is some-
what similar,

svasitayatalocana, 'with black long eyes.' a-sita, 'not
white': so asitakeganta, 'black-haired,' xvi 21.

67. yosid-ratnam, 'the pearl of women,' a T. P., or perhaps more
accurately a ' K. D. comparativum,' like nara-cardiila, ' a woman
who is in all respects a pearl.' Comp. ii 23 ratna-bhutam lokasya :
and for yosit ii 21. tapasvini, x 19 note.

68. ' After saluting (causal of abhi + ^/vad, with same sense, and at
xxv 2) the hermits she stood bowed down by modesty; and "welcome
to thee," thus was she addressed by all those hermits.'

ava-nata, p. p. of ^/nam, iv 1 note, vinaya, from vi + ^/ni,
' to lead ' (see note on anayya, viii 5), and so ' to train,' ' educate ' :

10—2

148 NOTES ON THE NALOPAKHYANAM [XII 68.

compare the similar Latin 'e-duco'; p. p. vmita, 'modest,' xxvi 30.
Niti is conduct specially of a king, ' statemanship,' in which sense it
constantly occurs in the Hitopadega. Pra-naya (from the same root)
= ' affection,' iv 2, as we speak of ' a leaning towards ' a person,
svagatam, i.e. su + agatam, is used as a single word like our
1 welcome.' So svagaten' arcitas, ' honoured with a welcome,' Indr.
4. 5. prokta, i.e. pra+ukta.

69. asyatam, i 11 note, 'let it be sat' (by thee). This use of the
passive imperative for a request is exceedingly common in Sanskrit :
comp. e.g. vigramyatam, ' let rest be taken,' xxi 27. So a story
is commonly introduced by cruyatam, 'let it be heard,' e.g. Manu
i 4; and constantly in the Hitopadeca.

karavamahai, comp. iv 1 ' kirn karavani te.'

70. 'Is there success (kugalam, viii 14 note) in your austerities here,
your sacrificial fires, your duties, your beasts and birds, O blameless
holy men, in your special duties and in your conduct?' unless we may
take svadharmacaranesu not as a Dvandva, but as a T. P. ' in the
performance of the special duties ' (i.e. of the Vanaprastha) : acarana,
however, seems to heve the same meaning as acara, see xii 26 note.
Kugalam (viii 4 note) is the word to be introduced in the address to
a Brahman : so Manu ii 27,

Brahmanam kugalam pricchet, Ksatrabandhum anamayam,
Vaigyam ksernam, samagatya, Ciidram arogyam eva ca,

i.e. 'on meeting him, let him ask a Brahman, if his devotion pros-
pers ; a Kshatriya-person, if he is unhurt ; a Vaigya, if his wealth is
secure : a Qudra, if he enjoys good health,' using the proper term
in each case. Indra however (at ii 15) asked Narada after both his
kugala and his anamaya. Further nice proprieties to be observed in
addressing different people will be found in Manu ii 117 — 139.
bhagavatam, 'the worshipful ones,' is the subjective genitive with
tapasi, &c, being used like bhavat as a respectful substitute for the
pronoun of the 2nd person : so at 87.

tapasi, see note on paramtapa, x 19.

mnga-paksisu seem to be included in the general belongings
of the hermits : they are sacred, as may be seen from the first act of
the Qakuntala, where the king Dushyanta nearly commits the sacri-
lege of shooting a deer belonging to a hermitage. The compound
can hardly be taken as ' among your beasts and birds,' comp. devesu,
&c. i 13, or xxvi 27 rajasu : it would come in awkwardly with the

XII 70.] OR TALE OF NALA. 149

other locatives in a different sense, and the sociative would also have
been more naturally used.
71. sarvatra, comp. ii 16, avayoh. kugalam sarvatra gatam. The
supernatural effect of their religious self-mortification extends to all
around them. Compare note on atman, x 29 : the soul is not con-
fined to its own body.
73. vismayo, ii 29 note.

samaQvasihi, 2 sing, imperat. of sam + a+ ^/gvas, which inserts i
irregularly before all the consonantal terminations except y : M. W.
Gr. § 326. Comp. rodimi, xi 11.

ma £ucah, 'grieve not' : iii 9 note. Cue-am, cuc-as, &c. is the
simpler aorist form (without the augment when used with ma),
corresponding to the 2nd aorist in Greek, wherein the terminations
are attached at once to the unmodified root. There is likewise a
fuller form with inserted s, corresponding so far to the 1st aorist in
Greek. Lastly there is a reduplicated aorist, e.g. adudruvam 1 1 ran,'
corresponding to rjyayov and the numerous epic forms. See Schleicher,
1 Compendium,' §§289 and 292. With this full verb system it might
have been expected that Sanskrit would have exhibited the same
nice tense-distinctions as the Greek does. But the genius of the
language did not lie in this direction : consequently the aorist (which
is common in Vedic and is used there in the proper aorist sense, see
Delbriick's ' Altindische Tempuslehre') gradually dropped out of the
language, and in the Epic is not often found except in this special
connection with ma. We have pradat xxiii 21, abhiit i 17, v 9,
agakat xxi 30.

In Yedic Sanskrit we find constructions which remind us more of
the classical languages. Thus the conjunctive — not the indicative
— of the aorist is most commonly found, e.g. ma bhuv-a-t, rather
than ma bhut. So Rigv. 1. 25. 12, sa no...adityah supatha karat,
* may the son of Aditi make our paths straight,' where karat is the
conj. of the aorist, or simplest form, of ^/kn. (Yet even in Yedic
the indicative (minus the augment) is found, e.g. 1. 38. 5, ma vo...
jarita bhud ajosyah, 'never shall your praiser be unwelcome': so
M. Miiller, Yol. I. p. 65.) We find also the optative aorist (also
called the ' benedictive,' see xvii 36 note), e.g. 7. 59. 2, mrityor
muksiya ma 'mritat, ' may I be freed from death not from immortality.'

In later Sanskrit we find the optative with ma, e.g. Mahabh. i
6003 ma gabdah sukhasuptanam bhratrinam me bhavet : compare
Latin ■ ne sit' (for siet). Also (as already said) we have the aorist

150 NOTES ON THE NALOPAKHYANAM [XII 73.

without the augment. Whether this was from a recollection of the
unaugmented conjunctive, or whether the augment was absorbed into
the long vowel of ma, cannot be told.

utaho, 'or' = uta (see ii 25) + aho ib., a doubtful word meaning
' or' at xxi 34. It occurs again, 120, and xix 29, with svid, where
see note. The sandhi here is irregular : after indeclinable words like
aho, a following a ought not to be dropped. M. M. Gr. § 47.

75. vipra, 'Brahmans' — but only in a secondary sense. It means
in Vedic 'one inspired,' 'a singer,' from y/vip Ho quiver,' — then
1 wise,' as applied to Gods. Hence it passed into its later sense.

76. vistarena, 'at length,' xii 17.
abhidhasyami, ' I will tell/ abhi + ^/dha.

78. samgramajit, 'victor in the battle,' a loc. T. P. Samgrama
(xiv 19) is from sam + ^/grah : for j it, see vii 5.

devatabhyarcanaparo, ' devoted to the worshipping of the
Gods,' see note on cmtapara ii 2 : and for arcana see ii 15 note.

dvi-jati, a B.Y. with the same meaning as dvija, 'twice born,'
esp. a Brahman, see note on xii 7. So ekajati is applied to a man
of the 4th class, Manu x 4.

j ana is redundant, 'the Brahman folk,' like sakhi-jana ii 5.

79. varriQasya, 'of the stock of Nisadha' : it means first (and in
the Yeda) 'a bamboo': then it means 'race,' 'lineage,' by the same
metaphor as our own : xxvi 9, vamcabhojyam rajyam = ' hereditary
kingdom.'

astra, ' a weapon/ from ^/as ' to throw,' — a root which is rare in
Sk. and hardly found in other languages: sam-asta occurs xvi 12,
vi-ny-as-ya, xxiv 45, and san-ny-asa, xxv 5. It supplies the worst
derivation for da-r^p as though that word meant ' the thrower' of light.

80. daivata, formed in the common way (by Vriddhi and suffix -a)
from devata in the derived sense 'a God' (not 'godhead' which is
the first meaning) : this also means ' a God.'

81. vi£alaksah, 'with large eyes.' vi^ala (of uncertain origin) is
'large'; then 'illustrious,' so Hit. 88, vigalakulasambhava is 'one
who is born of an illustrious family.' At xvi 9 we have vigalaksi
applied to Damayanti.

purnendu-vadano, 'with face like the full moon,' see xi 32
note, indu, ' the moon,' occurs xvii 7. In the Veda the word is
used of the soma-drops.

mukhyanam, ' chief,' see iv 4 : note that it stands second in the
compound, like purva (i 29 note) and antara.

XII 81.] OR TALE OF NALA. 151

paragah, 'one who goes to the "para" or opposite bank/ xvi
22: and so in the secondary sense 'bringing to an end/ 'reading/
' studying' : again at xiii 44. Curtius classes it with Tripa, and Trepawu),
(no. 357) ; at no. 356 he takes the cognate group 7ropos, porta,
experior, fare. All are from par 'to carry over' (Sk. pn, 3 and
10), distinct in sense from par to fill (i 18), Sanskrit pri (9). An-
other pri (6 cl. middle, prrye), 'to be active/ is closely akin to
7ripvr)fiL, 7rpiafxat, &c, Curt. no. 358 : pana (for parna) belongs to this
group.
82. sapatna, 'an enemy/ A further form — sapatni (fern.) — is
Yedic : and Grassmann regards the masc. form as derived from the
feminine, which expressed the hostility of rival wives (patni = wife
xii 114).

ravi, 'the sun/ Hit. 556, &c. soma, xii 50 note. The whole
compound is elliptical, prabha being required after soma to make up
the logical form : comp. the Greek ^alrai Xapireo-o-iv o/xotat.

niknti-prajnair, 'having knowledge of dishonesty/ — a some-
what peculiar force of m in composition.

anaryair, 'ignoble' : a term first applied to the original Indian
peoples — the Dasyus, &c. — who were driven to the hills by the
invading Aryas — (a name which occurs often in the Yedic hymns) :
see 'Ind. Wisdom/ p. 313. It is commonly derived from ^ar 'to
plough' : which seems to me improbable : 'ploughers' is not a title
which an early people would be likely to apply to themselves as a
mark of honour. The root is more probably ar 'to fit' (whence
aperq and apeiW), from which the meaning ' suitable/ ' good/ flows
naturally, and is parallel to the Roman 'boni,' and Greek k<r6\oL

akritatmabhih, 'with intellect unimproved.' Thus in Manu
vi 18, the study of the omnipresent spirit (the antaratman) is said to
be hard for the akritatmanah. Akrita, in the sense ' un worked/ is
applied to a field, Manu x 1 1 4.
83# ahuya, ' having called upon (challenged) him/ to be taken with
the instrumentals preceding : see notes on viii 23 and i 22. For
the verb see v 1.

parayanah, used like para at the end of a compound, ii 2 note.
So xxiii 1, goka-parayana.

devane kugalair, viii 1 and 4 notes.

jihmair, 'crooked' (here morally) : in Yeda 'oblique.'
84. avagacchadvam, from ava + \/gam, ' to come down upon/ and
so ' to know.'

15*2 NOTES ON THE NALOPAKHYANAM [XII 84.

dargana-lalasam, * with eager desire for the sight.' lalasa
is formed by reduplication from ,/las, 'to play/ orig. las (with a
secondary Sanskrit las ' to desire '), whence Ai-Aa-io/mi, lascivus, lust.
The same form occurs xii 124, xiii 1.

86. rana-vicarada, 'skilled in the fight.' As rana also means
noise, we might seem to have here a parallel to the Homeric j3orjv
dyaOos. But the Vedic meaning of the word is ' delight' and ^/ran
(or ran) is 'to take pleasure' — doubtless akin to \/ram : so that
1 delight of battle,' has been the transition, and x^PM *s ^ne Greek
equivalent — in sense only.

vicarada, 'wise,' 'skilful,' xx 26 san-khyane vicaradam : the
derivation is not clear.

kritastram, ' skilled in weapons': 'astrani kn' is 'to practise the
use of arms.'

87. bhavet, for the optative see i 30 note.

88. yat-krite, 'for whose sake,' ix 19 note. The antecedent to yat is
Nalam in the next line.

bhriga-darunam, see v 12 note.

89. ' If in some (few) days and nights I shall not see king Nala, I
will join myself to happiness by loosing myself from this body.'
ahoratrair, for the instrumental see note on diva (ii 4): for the
Dvandva, xii 6 1 . Damayanti neglects the contingency of being born
again : at all events she will be one step nearer to final happiness, by
getting rid of this present life.

dehasya, 'body,'xvi 18, from \/dih, v 11 note. The primary
sense would seem to be ' something moulded ' (comp. the use of Latin
fingo) to receive the soul : which is often called ' dehm ' ' the em-
bodied,' e.g. Bh. Gita, ii 22.

90. 'What good to me is life, apart from the king of men1?' — a very
idiomatic use of the instrumental, parallel to Latin opus with the
ablative, 'what work is there to be done by means of life?' Comp.
Bhag. Gita iii 1 8 naiva tasya kritenartho nakriteneha kagcana :
literally ' there is not of him any concern whatsoever (or ' business ')
with a thing done or undone here ' ; i. e. all things earthly are
indifferent to the man who manages life rightly. For artha
see note on iii 7, Very often the instrumental can be used alone,
without any other noun — e.g. Hit. 1 69 nirujah. . .kim ausadaih ? ' what
has a healthy man to do with medicines 1 ' : here we must assume an
ellipse, unless we prefer to take ausadaih as sociative : as we might
say in Latin ' quid tibi est mecum 1 '

XII 90] OR TALE OF NALA 153

rite, iv 26 <fec, is the locative of nta (see xxi 13 note) p. p. of
*Jri, see iv 7.

92. udarkas, 'thy coming time/ so udarke 'in the future/ xxi 26.
It means first ' breaking up ' or ' forth ' ( Vedic, of wind and song)
from *ark, whence ^/arc and ^/ric 'to stream forth'; with further
meanings, for which see note on ii 15 : hence also arka ' the sun' xvi 16.

ksipram, ' quickly ' from \/ksip, ' to put into quick motion/ and
so 'to throw/ iii 13 note. It can hardly be the Greek Kpanrvos as
Bopp suggests: that is for Kpa-rr-Lvo-s, and of the same family as Kaprr-
aAi/Ao?, our 'leap/ and Lat. carpo in the phrase ' carpere viam.'

draksyasi, 2 fut. of ^/drig, the q passing into orig. k before s,
M. M. Gr. § 125.

93. ripu-nipatinam, 'him who makes his foes to fall.' ripu is
formed by suffix u from Vedic \/rip ' to smear/ and varies only by
having r for I from lip, whence AiVog, Xnraprjs, dA.€t<£co, &c, Curt. no.
340. Hence the Yedic meaning of ripu is ' a deceiver/ by a very
common metaphor : in Plautus we have fuci et fallaciae, os sublinere
alicui &c. ; and Curtius quotes from this very root \Ljx<f>evcLv, a.7raTav,
Hesych., and compares Germ. ' anschmieren.'

vigatajvara, 'his fever past away': comp. Macbeth's phrase
'after life's fitful fever he sleeps well.' jvara comes from ^/jvar
which is the same as Vjval already discussed at xi 35, but while that
means 'to blaze/ this is limited to the sense of 'fever/ 'sickness/ and
'pain.' Again at xx 39, xxiv 53.

94. 'sarvapapebhyah, viii 3 note, pra^asatam, ' ruling this city/
iii 21 note, bhuyah, viii 14 note.

95. ' The causer of fear in them that hate him.' dvisatam, pres.
part, of ^/dvis (ix 9 note) used for a subst., like amans and a few
others in Latin. Here the Sanskrit and Latin alike miss the Greek
article.

kalyanabhijanam, 'of noble race': xvi 26 tulyabhijana. The
identical hri-yovo-s has a different sense.

96. mahisim, i 7 note.

antarhitah, 'disappeared/ p. p. of antar + ^/dha ; there is no
Latin * interdo ; but inter-eo 'to disappear/ 'perish utterly/ is the
corresponding passive. The first a of antarhitah coalesces irregularly
with the final of tapasa (for tapasas).

sagmhotragramas, ' with their fires and hermitages ' — a B. Y.
compound. Agni-hotra is primarily the oblation (hotra) to the con-
secrated fire, so 'agmhotram...juhuyat/ Manu iv 25 : then the sacred

154 NOTES ON THE NALOPAKHYANAM [XII 96.

fire itself, as v 127, strim dvijatih purva-marmim dahayed agniho-
trena, ' let the twice-born consume with sacred fire the wife who pre-
deceases him.'

97. agcaryam, 'a wonder/ from a+ x/car with euphonic 9, i.e. 'a
thing to be gone to,' and agcaryavat, Bh. G. ii 29. Again xxiii 14.

98. ko 'yam vidhir, "What hath been this wondrous chance."
Dean Milman. Yidhi — - 'ereigniss' (event) P. W. See note iv 17.

99# naga, 'non-goers,' here (and apparently 109) 'trees'; elsewhere
naga is a mountain (xiii 9) like acala. Agama (xii 103) has the same
history.

100. dhyatva, ind. part, of ^/dhyai orig. dhya (whence this form and
others before terminations beginning with t or s). See note on
sandhya vii 3. The perf. dadhyau occurs xix 3.

101. vaspasamdigdhaya, 'indistinct through tears': digdha is p. p.
of ^/dih, v 11 note.

a?ru, 'a tear,' prob. from ^ak 'to be sharp' : the radical idea
being ' pain ' — as much as if we followed Grassmann's suggestion that
it comes from dak; he compares SaK-pv and Sax-vco.

tarum, ' a tree,' prob. from ^tar in the sense of ' pressing through,'
'forcing up' — though it must be admitted that the etymology is a
little strained. It is difficult to separate it from taruna ' tender ' or
that from Latin teres — both of which Cur this (no. 239) derives from
*ytar in the sense of ' rubbing ' (whence tero, tci/oo>).

102. pallava, ' a shoot.' At Hit. 645 we have pallava-grahi pandityam
'superficial (lit. 'twig- picking') learning.'

apiditam, v 2 note. Benfey however takes it as a derivative of
apida (next line) = ' chapleted.'

103. vanantare, vii 2 note.

apidair, ' chaplets,' from a + pid, v 2 note. The primary sense
is ' squeezing.'

bhati, in the primary sense 'shines/ see note on subhasitam,
viii 4.

parvata-rat, 'mountain-king': the final j has passed into t, as
at 31 and 36.

104. Note the obvious play on the name of the tree, the A-goka 'no-
sorrow.' It is further carried on in vita-goka (vita = vl + ita), and
at 107.

bhayabadham, ' unannoyed by fear,' see note on vyadha, xi 26.

106. tanu, 'fine,' 'delicate' (Tavaos, tenuis, thin) tanu or tami is

also used for 'the body': comp. xxvi 32 tanu-ruh 'hair' (body-grower).

XII 106.] OR TALE OF NALA. 155

tvacam, from tvac, 'skin' — literally 'covering': there is a Vedic
root of the same form.

arditam. See note on vii 17 : where the other form artta occurs
as in 108.
107. For the final sentence see note on i 21.

110. kandaran, 'caves': Benfey ingeniously suggests that it = kam
(an older form of kim, see note on ko-vida i 1) and dara from ^dri
'to burst,' 'split.'

nitambhan = ' slopes ' of mountains : generally it = nates.

111. prakristam, 'long' from pra + ^/kris, vii 14. It = pro-tractus.
adhvanam, 'a road,' so adhvani ksaina ' endurance on the road,'

xix 12. Bopp's derivation from ^/at 'niutato t in dh' is just
possible.

sartham, ' a caravan,' from sa + artha. samkulam, see note
on akula, iv 18.

112. uttarantam, pres. part, of ud + tri, 'to cross (or 'to get out of)
a stream ' : see ii 30 note.

prasanna, p. p. of pra + ^/sad i 8 note.

svKjantatoyam, &c. 'a, river of very calm water, spread out,
covered with canes.' ganta, p. p. of ,,/cam, see note on v 22 : toya
is a dubious word: hradinim, comp. vi 13 note.

vetasa, like vetra, Iria, vitis and our ' withy,' comes from vi
' to bind.'

113. prodghustam, see ii 11 note on gliosa. kraunca is a curlew :
for kurara see xi 20.

cakravaka is the red goose : kurma is a turtle : graha, ' the
grasper,' is a shark (Benfey) or an alligator : at xi 21 it was used of
a serpent, jhasa is fish, pulina and dvipa both mean 'island'
— the second being from dvi + ap ' water ' : the first seems to be rather
a delta, or sandbank by the side of a river.

115. unmatta-rupa, see viii 1 note,
pamgu-dhvasta-giroruha, 'having dust scattered on her

hair ' : for pamcu see x 6 : again at xiii 28. dhvasta is p. p. of
^/dhvams ' to fall to pieces ' : a simpler Yedic form dhvas seems to
be used in the sense of being spread out like dust. At xvi 15 we
have vidhvasta-parna-kamala 'a lotus with leaves fallen off': pari-
dhvamsa = ' ruin ' x 9, and Hit. 125 dhvamsa-karm = ' destroying.'
cjiroruha, ' head-growing ' is a good paraphrase for hair; as girodhara
is for the neck.

116. pradudruvuh, i 25 note. pracukruQuh, see xi 2 note.

156 NOTES ON THE NALOPAKHYANAM [XII 117.

117. sma here seems certainly to turn this present among past tenses
into a perfect sense : i 12 note.

abhyasuyanti, xii 47 note, dayam, see note on dayita, ii 19.

118. mngayase : see x 23 note.

vyathita, 'disquieted,' p. p. of v'vyath 'to tremble,' xxii 23. It
is near in form to \/vyadh xi 26 : but they are distinct from Vedic
time. If smeha be for smas lha, and not for sma lha (M. W.
Glossary) there is a peculiar violation of Sandhi : comp. sm' eti
xvii 35.

120. sur-an.gana, ' a woman of the gods,' i.e. an Apsaras, one of the
nymphs of Indra's heaven, comp. xxvi 14 mam upasthasyati . . . divi
Cakram iv' apsarah : see Dowson, who has abridged Goldstiicker's
article.

sarvatha, <fcc, 'in all ways bless us.' svasti, i.e. su + ^as + ti
is properly a feminine noun meaning ' happiness ' : but it was used as
a greeting (i.e. svasty astu) and eventually is used here as though it
were an indeclinable word with \/kri.

121. 'That this caravan may by all means go hence speedily in safety,
so order matters, lady, that prosperity may be ours,' — a double final
clause after vidhatsva, for which see v 19 note.

ksemi, formed from ksema ' safety,' ' happiness,' but apparently
in its first meaning ' a quiet abode ' from ^/ksi (for which see ii 20
note); so Grassmann, s. v. Compare note on line 70.

(jighram, ' quick,' so xv 6, yena gighra haya mama bhaveyuh.
123. yuva-sthavira-balas, 'youths and old men (iv 25) and
children ' — a Dvandva. yuvan rejects its final n in compounds, like
raj an, &c. The word is very parallel to Lat. iuvenis, which however
has a further suffix. The Zend keeps orig. a in yavan. Curtius (no.
257 note) connects it with ^/div, 'to play,' as Bopp originally did:
if so, the Sanskrit and Latin, Gothic and Sclavonic forms would come
from the secondary dyu : and the d seems to be lost in all the
languages.

125. margami, 'I seek.' See note on marga, xii 63.
aparajitam, ' unconquered,' a + para (i 5 note) + */ji.

126. amitra-gana-sudana, comp. xii 33: and for sudana, ii 23.
128. neta, see note on anayya, viii 5.

130. ' Mambhadra, king of the Yakshas,' is supposed to be Kuvera ; but
at xiii 22, 23 the two are distinct, for Vaigravana is a patronymic
of Kuvera, son of Vigravas. However that may be, the name has
apparently the same meaning as ' Ratna-garbha,' another name of the

XII 130.] OR TALE OF NALA. 157

god of wealth. He appears here and xiii 22 as the protector of
travellers.

prasidatu, ' be propitious,' from pra + ,/sad (i 8 note) : the
present base is sida, M. W. Gr. § 270, M. M. App. no. 52.

131. banijah, 'merchants': it is corrupted from *panrj, and a still
simpler form pani is Yedic, chiefly in the sense of the ' covetous ' man,
who will not sacrifice to the gods. The root is pan (whence pana, vii 8);
see xxvi 6, and the p. p. panita, xxvi 19, 'defeated at play ' or (as we
say) 'played out.' The root was originally a present base par-na
(hence the cerebral), from orig. par, whence 7ripvr][XL, w/oiapu. See
note on xii 81.

132. janapadam, 'district,' so pura-janapade 'pi ca, 'in town and
country/ xxvi 33.

labhaya, ' for the sake of getting.' The ,^/labh is certainly the
same as Gr. *J\afi, but it shews an aspirate, which is also seen in
\a<f>-vpo. and €i\r](fia — but these may be special Greek changes. The
form lambh is also found, which recalls the Ionic Aa/xi^o/Aou. In
different ways the root is perplexing. It is discussed at length by
Curtius, Yol. u. pp. 144 — 6 (Eng. tr.).

Note the dative of the purpose. It occurs again xxvi 12 arjitam'
vittam pratipanaya : and arthaya is the same (Nalasyarthaya xiii 42,
Kituparnasya...arthaya, xxiii 10). Comp. also xiii 4 mvecaya mano
dadhuh. But it is not nearly so common here as the locative. In
Yedic however it is constantly used, especially of nouns which denote
some operation, e.g. piti, 'drinking' — Indram somasya pitaye...
havamahe ; and the frequently recurring jivase (— Latin vivere), and
davana (= Greek Bovvai) throw valuable light on the origin of the
infinitive in those languages, i.e. originally a dative (or locative)
expressing the object of an action: so the Homeric ivvtrjKe fidxto-Oat
(for the fighting) or fir} 8' teVat, ' he strode forth to go ' : comp. the
Horatian ' tradam . . . portare vends ' (for the carrying). There is a
further interesting analogy between the Latin supine, which also
represents the object of going (' spectatum veniunt ') and the
Sanskrit infinitive : here ' motion towards ' has been the primary
idea. It is noteworthy that in classical Sanskrit, where the locative
is used to express the object, it is mainly used with verbs which do
not denote motion, such as */kri, ^/dha, &c.

CANTO XIII.

2. kale bahutithe, see ix 12 note.

saugandhikam, formed from su-gandha, by Vriddhi, and suffix
lka (Gr. -lko, Lat. -ico).

3. prabhuta-yavas'-endhanam, 'with abundant grass and fire-
wood.' prabhuta, p. p. of pra+ v/bhu = ' large/ 'long,' ' abundant.'
yavasa is akin to yava, ' barley/ Greek £ea (perhaps also 171a, but
see note on casya, xxiv 48), Lith. yava, * any kind of corn.' Pro-
bably the root is yu, Ho bind.' indhana is from ^/mdh, orig. idh,
whence alOo), &c, aedes, Curt. no. 302.

4. nirmala, see note on x 6.

suc,italam, ' very cold/ from citala, a fuller form of gita, which
is p. p. of a Vedic Vgya, 'to stiffen': hence 'to freeze.' Qitamcu,
' cold-rayed ' is a name for the moon, xxiv 53.

5. s am mate, 'with the approval of the conductor, they entered
that splendid wood/ sammate, p. p. of sam + \/man, being the loc.
abs., 'it being approved.' sarthavahasya must be genitive of the
agent, like ipsito varanarinam, i 4. uttama is generally ' topmost/
'best': used here, as sattama, &c, not 'best of all/ but one of the
class *best.'

velam, &c, ' having reached the evening time.' vela is a
* limit,' ' boundary/ but specially used of time, perhaps at first like
Kcupos, but then without any apparent sense of limit. At Hit. 362
lagna-vela = auspicious time; Cak. iii 59 ugratapa vela, 'time of
fierce heat.'

pac,cimam, formed from pagca, a Yedic adj. afterwards disused,
•except in the abl. pagcat = ' behind/ 'afterwards' xviii 18. It there
means 'western': as daksma (ix 21) meant 'southern.' Piirva is
1 eastern.' So in Manu ii 22,

a samudrat tu vai piirvad, a samudrat tu pagcimat,
tayor ev' antaram giryor Aryavarttam vidyur budha, .

xiii 5.]

NOTES ON THE NALOPAKHYANAM.

159

i.e. ' as far as the eastern ocean, and as far as the western ocean, the
country which lies between those two mountains (Himalaya to the
north, Vindhya to the south) the learned consider to be Aryavartta
(i.e. the home of the Aryas).' A-paccima xiii 33= 'that which has
no last,' 'extreme': comp. anuttama v 35. M. Williams (Glossary)
takes it ' having no end,' apparently therefore = endless. Pagca is
formed from pas + ca, which (as in ucca, nica) may be a weakening
of x/anc. The same stem is seen in Italian pos (Lat. pone for posne,
Osc. pos-mos, ' last '), Curt. Gr. Et. Vol. n p. 385 (Eng. tr.).
asadya, x 7 note.
C. ' Then at the half-night-time (vii 1 note) voiceless and motionless,
at that moment, when the wearied caravan slept, a herd of elephants
approached the mountain stream, turbid with the flow of the mada, to
get drink.' nihgabda-stimita is a Dvandva. For mhcabda, see
28 note. Stimita is ' wet,' from Jstua, then ' motionless,' perhaps
through an intermediate sense 'numb.' In the P. W. however the
order of the meanings is reversed.

pangrante, see note on acrama, ix 22.

7. paniya, 'drink,' properly fut. part. pass, from Jpk, whence
7rw/>ta, potus, &c.

mada-prasravana, 'flowing of the mada/ i.e. the juice that
exudes from the temples of the elephant, see i 24 note : prasravana
from \/sru, orig. sru for sar-u, whence pew, pevfxa, rumen, ' stream,'
&c, Curt. no. 517: srotas, 'water,' xvi 14.

8. gramya-gajan, 'tame elephants': gramya, from grama, 'a
village,' iv 10.

vegena, ' impetuously,' see ix 26 note : for the instrumental,
comp. javena, xi 26 note.

jighamsanto, 'eager to kill,' pres. part, of desiderative of v^han,
M. W. Gr. § 654. M. M. App. no. 168.

utkata is 'excessive.' So Hit. 435 aty-utkataih papa-punyair
lhaiva phalam acnute, ' a man reaps even here the fruit of excessive
bad and good deeds ' (comp. the use of fruor with the instr. ablative).
Then it means ' drunken/ ' furious/ as here.

9. ' The impetuosity of those elephants, as they fell unexpectedly upon
them, was irresistible, like that of rent peaks falling from the moun-
tain top upon the earth.' a + Vpat gives the further idea of nearness
and sometimes of surprise, karin is an elephant, from kara, 'a
hand ' (comp. hastm, ii 11); but used absolutely for an elephant's

160 NOTES ON THE NALOPAKHYANAM [XIII 9.

trunk, below at 12. duhsaho from dus + v/sah, see note on
utsahate, iv 8.

naga, xii 99 note.

Qirnanam, p. p. of \/gri, cto hurt,' or 'break.' It is apparently
Gr. jKcp in Ka'pw, &c., Lat. curtus, Curt. no. 53; with vi, it occurs
xiii 17 = 'broken down,' 'trampled ou.' Also it is used of fading
away, as flowers, e.g. Hit. 625 vigiryed...vane.

Srin-ganam, xii 37 note, nag'-agrad, xii 99.

'The paths of the rushing elephants were destroyed (i.e. strewn)
by the growths of the wood, blocking the path of the lake against
the slumbering caravan': so I take this rather difficult passage,
making sartham ace. after margam samrudhya, like garanam devaii
jagmatur, v 33, jitva rajyam Nalam, vii 5. The simple verb can
take a double accusative : see P. W. s. v.

10. syandatam, literally 'streaming,' from ^syand. At Cak. i 14
it = ' drip.'

naganam, 'elephants': but 'serpents,' at v 7.

nasta, from ^/nag, viii 18.

udbhava is 'birth,' 'origin' : so vanodbhava is 'that which has
the wood for its origin,' trees, boughs, leaves, &c.

samrudhya, from sam + ^/rudh, iv 10 note.

padmini, 'abounding in lotuses,' regular synonym for a lake, so
xvi 15.

11. 'They crushed it suddenly as it struggled on the earth.' cesta-
manam, see xi 28 note.

hahakaram, 'a cry of lamentation': comp. haha-bhutam, xvii
31 ; and hah'eti muktah gabdah v 28 : for munca, the base of
v/muc, see M. W. Gr. § 281, M. M. App. no. 107: comp. vinda from
Jvid, ii 4.

^aranarthinah, 'seeking a refuge.' See notes on v 15, and
iii 7.

12. vanagulmahg, xi 9 : dhavanto, i 26.

nidr'andha, 'sleep-blind.' nidra is from m + Jdrk, 'to sleep':
the orig. form must have been dar, of which ^/dra is the nearest
exponent : in other languages we find a secondary letter as <i-$pa6-ov,
dor-m-io; Curt. no. 262. andha, 'blind,' is of uncertain origin:
Grassmann (s.v.) refers it to the root adh; whence come andhas,
'herbs,' especially those offered in sacrifice, and a very large family
in Greek, mainly nasalised, as avOos, dvOeui, dv-7]v(o)6-e, &c. : see Curt,
no. 304 : also Lat. ador. But for all these it suffices that the root

XIII 12.] OR TALE OF NALA. 161

meaning should be 'to bloom.' In order to bring andha, 'blind,'
under the same root, Grassmann takes an original sense * to
cover.'

dantaih...gajaih : note the instrumental used alike of the agent
and of the instrument : and compare line 15.

13. nihatostrac,, 'with their camels killed,' a curious way of ex-
pressing the fact by a B.V. compound, ustra can hardly come (as
Bopp took it) from s/us 'to burn' : yet it cannot be easily referred to
any of the different roots of the form vas.

padati-jana, 'the foot-going people.' Padati (xxvi 2) is very
near to ped-it-i : but that must come from ^/i, 'to go' : this may be
from ^/at, ' to go.'

parasparahatas, 'slain the one by the other' : see note on v 33.

1 4. ■ Uttering dreadful cries they fell on the earth, having climbed
up in the trees in their agitation, and fallen upon the rough spots.'
There should be no comma after patita, which is to be taken with
visamesu : the ca may either join patita to vnksesv aruhya, or
(better) may join the whole line to the preceding one.

aruhya is ind. part, of a + ^/run, see note on aropya viii 19.
samrabdhah is from sam + >/rabh, see iv 16 note: it occurs
again xxvi 3. visamesu, viii 13 note.

15. 'Thus in many ways by fate through the elephants having
attacked them, all that prosperous caravan was destroyed.' For
akramya with hastibhih see note on viii 22, taih sametya. Note the
three instrumentals ; prakarair, modal, daivena, causal, and hastibhih,
instrumental, or perhaps of the agent.

samnddham, x 2 note, sartha-mandalam, comp. acrama-
mandala, xii 64.

16. ' And there was a huge cry causing fear in the three worlds' : see
ii 13 note, arava is from a+ ^ru, x 20 note. ' It is a bad fire
that has broken out.' Kasta occurs Hit. 487 = ' difficult,' 'trouble-
some,' and kastam alone is a frequent ejaculation, trayadhvam,
2 pers. plur. imp. mid. of ^ftrsa, iv 7 note.

17. raQir is 'a heap,' 'quantity' : so at Hit. 966, payoragi = 'the sea.'
vic,irno, see note on xiii 9.

grihnidhvam, ' pick them up : why do ye run away % This
property is common : this is no deception of mine.' For the conju-
gation of Vgrah, see M. W. Gr. §§ 699 and 359, M. M. App. 157.

samanya is formed from sa-mana, 'like' (sa + ^/ma, ' to measure'),

and has the same meaning.

11

162 NOTES ON THE NALOPAKHYANAM [XIII 17.

dravinam, see note on dravya, viii 5. mithya, xii 14 note.

18. abhidhasyami, xii 76.

sakatarah, 'cowardly': katara is 'timid': Benfey (followed by
the P.W.) would derive it from katara, 'which of the two.'

19. samksaye, 'destruction/ from */ksi, ii 12 note.
bubudhe, ' woke up,' as at x 22. santrasta, xi 1 note.

20. vaiQasam, 'destruction,' through *vigasa from vi + Vq^s, xi 10
note ; again at 35.

21. samsaktavadanagvasa, 'with breathing stuck to her mouth,'
i.e. with suppressed breathing, samsakta, p. p. of sam + ^/sanj,
v 9. vihvala, xi 14.

vimrmukta, ' escaped,' p. p. of vi + nis + ^/muc, v 28. aviksa-
tah, see note on aksaya, ii 18.

ye...kecid, 'whoever,' compare yat...kimcana, iv 2: perhaps
here = ' the few, who,' &c.

22. ' Of what action is this the fruit?' see note on ix 11. ' Surely it
must be that Manibhadra was not honoured.'

nunam, see note on viii 17.

23. Vaigravanah, i.e. Kuvera, see note on xii 130. He is properly
called ' the lord of the Yakshas.'

na puja, &c. 'Or has worship not been first offered to the
causers of hindrances V because those who cause can also remove
them. Vighna an obstacle (xx 19, vighnam kartum) is from vi
+ ^/han (ghan) + a : see note on gatru-ghna, xii 18. Ganega, the
elephant-headed son of (^iva, also called Vighnega, and Vighna-hari,
is the God especially meant, "He is the God of wisdom and remover
of obstacles ; hence he is invariably propitiated at the beginning of
any important undertaking, and is invoked at the commencement
of books." Dowson. He is still one of the most widely worshipped
Gods in India : being the domestic household God of all classes.

24. ^akunanam, from gakuna (n.) 'an omen' : at ix 12 gakuna (m.)
was 'a bird,' in which sense it occurs in the Vedic hymns. At
Maim iv 126 and 130 omens are given : if cattle, or a frog, or a cat
or other beast cross the path, reading of the Vedas is to be stopped :
and passing over the shadow of images of the Gods, Brahmans or
others is unlucky. But these have nothing to do with birds. Schlegel
(note on Bh. G. i 31) quotes from Ramayana I lxxiv, an apparent
case of drawing omens from the cries of birds, ' ghorah sma paksino
vaco vyaharanti samantatah ' : whence Vasishtha augurs evil. But
the same authority says that he knows of no omens drawn from the

XIII 24.] OR TALE OF NALA. 163

flying of birds. I do not find in Manu instructions for the road,
such as the caravan here required : at iv 130 there is a general
direction that a man must not travel too early or too late, or too
near midday, or with an unknown man, or alone, or with Qudras.
M. Williams, ' Ind. Wisdom,' p. 296, gives us one of the indications
of the later date of Yajnavalkya's code (as compared with Manu's),
that in it "the worship of Ganega as the remover of obstacles is
expressly alluded to at I 270, and Graha-yajna or offerings to the
planets is directed to be made." The line is apparently to be taken
thus: 'Or is this certainly the adverse result of omens'?' For
viparitam, see note on viparyayas viii 15, and for dhruvam,
vi 11.

graha, <fec. ' But surely the planets were not adverse ' — appa-
rently carrying on the force of nunam. The Grahas are the five
principal planets, Mercury, Venus, Mars, Juppiter and Saturn,
called respectively Budha, Qukra, Man-gala, Vrihaspati and Qani.

kim, 'apart from these, what is this that is come upon us1?'

25. jnatidravyavinakritah, 'deprived of relations and wealth.'
Curtius (G. E. no. 135) takes jnati from jna, ' to know/ in the sense
of 'acquaintance,' and so 'relations' — in order to keep the deriva-
tives of ^/jan and y/jna distinct. Generally no doubt they are distinct;
yet in most languages there is a little overlapping. In Greek yvrj-
o-i-os shews the same primary base (gna-ti) as the Sanskrit, and in
the same sense : and in Latin we have gna-tus. It seems best to
attribute these forms to imperfect differentiation.

vina-kntah, see note on alam-kri, ill.
yasavadya, i.e. ya asau adya, 'she who to-day, &c.'
asau (iii 2, xxii 10, 17, xxiii 8) is a rather rare pronoun, used in
the nom. sing. masc. and fern. ; the bases" seem to be a + sa + u : see f
note on uta ii 25. In the other cases (except the neut. nom. and ace,
where the form is adas) the base is amu, i.e. a + ma + u. This restric-
tion of s to the masc. and fern, nominative, is parallel to the his-
tory of the more common pronoun sa, sa, tad. hi, i 29 note; here
just like yap, 'why, by that woman who, &c.'

26. vikrit-akara, 'disfigured in shape'— not necessarily however
meaning more than ' changed' : for akara, see ii 5 note.

vihita, 'brought about.' See note on v 19. So Hit. 963,
sadhyasiddhir vidhiyate, 'success in the undertaking is obtained.'

maya, 'deceit,' or 'trick' : at Hit. 828, asatyam sahasam maya...
'untruthfulness, precipitancy, deceit,' &c. are the special faults of

11—2

164 NOTES ON THE NALOPAKHYANAM [XIII 26.

women. Here it seems to mean * witchcraft,' or something of that
sort. In the sense ' illusion/ it expressed the doctrine of the later
Vedanta philosophy (now supposed to have been introduced into it
from Buddhism), that all the visible world was a mere phantasm,
possessing no real existence. This is an interesting parallel to Plato's
doctrine, and partially to that of Berkeley.

27. pigaci, xii 7 note.

rf atra, &c, 'there is no investigation to be made therein,' i.e.
there is no doubt of that : see note on vicara v 15.

28. 'If we could see the evil one, destroyer of the caravan, giver of
many a woe, with clods, aye with dust, with grass and with sticks,
with our fists, we would assuredly kill her that is the bane of the
caravan.'

trina, 'grass,' is our 'thorn,' German 'dorn': Curtius (n. p.
108, Eng. tr.) connects 0p6va, of which a variant rpova' ayaA/xara fj
pd/x/xara avOtva is preserved by Hesychius.

kastha is 'wood' generally, or logs of wood, it may be the
boughs of the fallen trees here. Bopp would connect it with Welsh
' coed.' musti is supposed by Bopp and Benfey to be the same as
our ' fist.'

29. avaQyam, 'involuntary,' from a + vac = a-FcK, see viii 15: the
phrase ' avacyani eva,' is very common = ' without any choice,' ' of
necessity.'

krityakam is from kritya, which means 'practice' against any
person to his hurt : at Manu ix 290, is given the penalty for
persons who so practise 'mulakarmam (i.e. with roots)... krityasu
vividhasu ca.' It is formed from Vkri, not from \Akrit, 'to cut.'

30. hrita, ' ashamed,' p. p. of \/hri : of doubtful connection. Bopp
connects with our 'rue,' through hreowan (Benfey) : if so the Sans-
krit translation must have come from k through g and gh, which
seems unlikely. Hence hri, ' shame,' Hit. 629, daridrad dhriyam eti,
' from poverty he comes to shame.'

samvigna, see note on udvejate ix 26.

pradravad, &c, ' ran away to the forest,' lit. ran where the
forest (is). It somewhat resembles the use of ws (virtually as a
preposition) with tw avSpa in Greek. But the noun remained in
the nominative case : comp. xxiv 6, Nalam pravegayamasa yatra
tasyah pratigrayah. There is an antecedent at vii 1, ajagama tatas
tatra, yatra raja sa Naisadhah.

paryadevayat, from pan + ^div, ' to lament' (10 cl. — also 1), and

XIII SO.] OR TALE OF NALA. 1G5

so distinguished from div to play (4 cl. base divya) : a separate base
dev is also assumed for it. The p. p. pandevitam occurs v 22 (where
see note), and paridevana, Bh. G. ii 28. The two senses of ^/div —
*■ to shine,' and * to play' (esp. at dice) — may be united in a primary
sense ' to throw,' or * scatter.' But this third sense of ' lamentation,'
is not easy to be understood.

31. 'Alas! above me (comp. upari sarvesam i 2) is the great and
terrible wrath of fate': for samrambha, see note on arabhya, iv
16: the same root occurred xiii 14 in the sense of 'confusion,' —
whence came the later idea of passion. Vidhi (iv 17) is 'lot,'
'destiny,' and here personified : 'fatum' has a similar history.

n'anubadhnati, &c, 'good luck (viii 4 note) comes not after
me.' The verb is from anu + ^bandh (9 cl.), which with four others
rejects the radical nasal before the inflectional, M. W. Gr. § 362 :
this is probably a grammatical way of stating the fact that the
radical nasal was only an inflectional one made permanent in the
other tenses, as in Latin iungo, iunxi, iunctum. But if so, the
inflection is Indo-European, for it is extensively found in the deriva-
tives. There are two roots bhandh, and bhidh, the second a
corruption of bhadh the original of the first : for which, see Curtius
(G. E. nos. 326 and 327) : the first is seen in bandhu 'relation,' xvi
18, in TrevOepos, and our 'band,' the second in 7rei0co, fidus, foedus,
with a metaphorical sense : but the concrete is seen in filum for
*fid-lum. In Sanskrit, the simple verb means 'to bind': but with
anu, it is ' to hold together,' ' continue,' ' follow,' as here. It is used
with ni in the simple sense xvi 8. For p. p. baddha comp. xxvi 16.

32. 'I remember not any sin done to any man whatsoever, even the
least.' a<jubha, comp. xxii 14: so we speak of a 'black' or a
' dark' deed. Note the genitive of the object after kri. This con-
struction is not uncommon. At xvii 39 we have tasyah prasadam
kuru : at xxiii 12 trinamustim...savitus tarn samadadhat, i.e. the
genitive with ^/dha. So krudh, ' to be angry,' takes a genitive at
xviii 11 : and ^bhi, 'to fear,' at xii 11. See further examples at
v 38 note.

anu is ' small,' ' minute ' : also used as a noun for the smallest
measure of time : and anuka for an atom.

karmana, &c, ' by deed, or thought, or word ' : probably these
are better taken as modal instrumentals with the preceding words,
rather than with what follows.

33. 'Surely some great evil done in another (previous) birth is fallen

1G6 NOTES ON THE NALOPAKHYANAM [XIII 33.

on me.' See note on antara, vii 2. Many ill deeds in previous lives
were punished by bodily defects, unless they were duly expiated :
these are given in Manu xi 48 &c., and are curious : thus a drinker
of spirits will have black teeth, a slanderer will have bad breath, a
stealer of a lamp blindness, and so on. Men who have committed
great crimes may be born in lower forms : see Manu xii 54. Thus a
slayer of a Brahman must enter (according to the aggravating cir-
cumstances) the body of a dog, a boar, an ass, a camel, a bull, a goat,
a sheep, a stag, a bird, or a Chandala, i. e. the lowest of the low, the
offspring of a Qiidra father by a Brahman woman.
apaQCimam, see note on xiii 5.

34. ' The taking away of husband and kingdom (unless we take
bhartri-rajya as a T. P. | the kingdom of my husband' ; but it is better
taken as a dvandva) and separation from my own folk, sundering
from my husband, and loss of my children.'

parajaya is 'victory' or 'defeat of a person,' hence the loss
incurred by that person — used with the abl. of the thing lost.
bhartra saha viyogas is a curious oxymoron, 'separation with
(instead of 'from') my husband.' The sociative is often used with
words expressing separation : so xv 1 4 taya vyayujyata : xx 44
vimuktah Kalma 'freed from Kali'; xix 14 varjital laksanair 'free
from marks'; xiii 53 bhusanair varjitam 'without ornaments': so
hina at xvi 18 and 20, vihina at xvii 20. Also the preposition vina
' without ' is so used, as bhusanair vina xvi 1 9. The conception of
union comes first and is denoted by the sociative — in this case with
the addition of saha which seems quite unnecessary : then comes the
idea of 'disjunction' expressed in another word.

tanayabhyam, xii 12 note : vicyuti, ix 18 note.

35. nirnathata, ' the state of being without a protector ' (natha,
x 21).

aparedyuh, 'the next day,' an adverb, though here it would
certainly be more convenient to take it as a loc. with samprapte : it
may be taken however ' on the next day, when it (the day) came.'
The fact that apare is locative helps the collocation : but dyus is for
divas, or, perhaps, originally, divasi.

hata-^ista, 'left out of the slain,' or perhaps 'having the remain-
der slain,' — taking it as a B. Y. For gista see i 30 note. Hatacesa,
in the same sense, occurs at 44 : and the P. W. takes gesa as an adj.
in this compound ; which favours the first explanation.

36. sakhayam, from sakhi, which has two bases, sakhay for the

XIII 36.] OR TALE OF NALA. 167

strong cases, and sakhi for the weak ones. The nom. is sakha, xiv
8 j see M. M. Gr. § 232.

37. arnavah, 'company' at the end of a compound: literally 'sea,'
as also the Yedic arna : the word seems to run back to Jar ' to go.'

38. manda-bhagyad, 'ill luck' — a secondary sense from 'unhap-
piness,' which again arises from the literal meaning 'little merit,'
obtained in previous existences. Compare alpa-bhagya xv 19, and
also alpa-punya xv 17, which has just the same meaning, i. e. 'bad.'
See x 14 note. Manda='a fool' at xiii 69, xv 10, and is used
adverbially = 'little' at xvi 8 : mandam mandam is 'slowly,' 'softly'
(Hit. 981), 'gradually' Qak. i 15.

eva = yc : 'by my ill luck (and no one's else) this arises.'
praptavyam, &c. 'Assuredly even on this very day a long
misery is to be entered upon by me.'

39. Compare xi 7, where the same idea occurs,
anugasanam, 'precept': derived like castra from Jqks, iii 21

note.

yad, 'inasmuch, as,' or 'because' (quod) as at vi 6, xi 10 : the
statement being made as an additional confirmation of the rule, and
so (in so far as it goes) a proof of it. Yat stands here in the place of
yatra xi 7.

40. ' For nothing whatsoever is there here on earth done by men (gen.
of agent) contrary to fate.' It might help the argument to take
naranam as genitive of the object after kritam, like kasyacit in line
32; i. e. 'everything that befalls man is fated.' But it comes to
nearly the same thing, inasmuch as a man's actions in a previous life
constitute his destiny in the next.

vidyate, ii 4 note.

na ca, &c. 'And nothing evil has been done by me even in
the state of infancy, by deed thought or word, that this evil has come
upon me.' yat here introduces a sort of object clause ' in that I am
suffering, it is not my fault.' So viii 17 na doso 'sti Naisadhasya
mahatmanah, yat tu me vacanam raja n'abhmandati : if the reading
there be right : compare also xvi 20.

Damayanti seems to mean that she has done nothing wrong 'even
in infancy ' when she could not know the nature of her actions, and
so sinned, if at all, involuntarily. But demerit may be accumulated
unintentionally. We frequently find that penance is to be done for
faults involuntarily committed. For example, many kinds of food
are unlawful, and some of these may have been unwittingly taken :

168 NOTES ON THE NALOPAKHYANAM [XIII 40.

therefore a twice-born man must annually perform a penance ' ajnata-
bhukti-cuddhy-artham,' ' for the sake of purification of unknown (im-
proper) food' (Manu v 21).

41. manye is often used parenthetically, like Greek ofyuu, or Lat.
credo, reor, <fec, to emphasize a statement : so at viii 17, &c. : though
it does not often stand first.

42. * There the Gods were refused (iv 4) by me for the sake of Nala
(see notes on iii 7, xii 132) : assuredly by their influence (iii 24) I
have earned this divorcement.' praptavati is like dnstavat, i 29.

43. evam-adini, see iii 5 note.

vilapya, vii 16 note : pralapa has the same sense — it also
means ' prattling,' from the natural force of pra.

44. veda-paragaih, see xii 81.

candra-lekha, ' like the autumnal moon-streak,' or as we should
say 'sickle.' garadi is formed from carad (the season between
Varsha 'the rains' and Hemanta 'the cold season'). Comp. xxvi 25,
' live a hundred autumns ! ' sanjiva garadah catam.

45. asadayad, x 7 note, sayahne, xi 12 note.

46. amarjitam, ' uncleansed,' see v 4 note.

48. kutuhalat, 'from curiosity'; compare i 16, where the meaning
was rather ' eagerly.'

49. prasada, 'palace' — but apparently some raised portion of the
building, commanding a view, to which the queen-mother had gone.
It is exterior, for the peacocks (xxi 6) are upon it ; also Damayanti
at xxii 4. In the P. W, ' a raised place for sitting on or taking a
view ' is given as the first meaning. At Manu ii 204 in Haugh ton's
translation the word is rendered ' terrace.'

an ay a, xii 68 note.

50. kligyate, ' is tormented ' — perhaps akin to \/knc, whence knca
ii 2.

'Such the form I see, she lightens up my house' — apparently
condensed from rupo yam pagyami — analogous to the English; comp.
perhaps xviii 25, tatha ca ganitah kalah, sa bhavisyati. The Latin
uses the relative — as ' quae tua virtus, expugnabis,' in Horace.

51. varayitva, 'having kept off,' i.e. hindered from coming nearer:
see iii 7 note.

52. aropya, viii 19 note.

'Even though thus penetrated (ii 3 note) by sorrow, thou'bearest
a noble form (iii 12 note) : thou shinest as lightning among clouds.'
We might compare the Beggar Maid : ' as shines the moon in cloudy

XIII 52.] OR TALE OF NALA. 169

skies, she in her poor attire was seen.' The Sanskrit has the advan-
tage in brevity.

53. (jamsa, xii 35 note.

varjitam, 'deprived of,' 'without/ p. p. of the causal of A/vrij
(see xvi 30) meaning 'to deprive,' 'abandon': so varjital laksanair
hinaih 'free from bad marks,' xix 14 and vi-varjita ib. xiv 9 : a-varjita
xxiii 15 is 'inclined towards,' 'poured out' (of water). The original
form is varg, whence eipyo), urgeo, ' wring ' j the primitive meaning
being according to Curtius (no. 142) 'to press,' according to Benfey
'to bend.' Curtius says "There is a contrast of long standing
between this root and no. 153 (arg, whence opiyu), rego, 'reach')
which survives in the English right and wrong." The one means
1 stretched fully out,' straight before one : the other ' pressed ' or
' bent ' to one side, crooked.

54. 'Though unaccompanied thou shrinkest not from men, thou of
immortal beauty.' asahaya, see vi 2 note, udvijasi, from ^/vij,
'to tremble,' ix 26 : like ^/bhi and other verbs of fearing, it takes an
ablative of the source of alarm.

55. sairandhrim, &c. 'a handmaid, though of noble birth.' The
word is derived by Benfey from ska ' a plough ' + ^/dhri, so that a
farm-servant should be the first meaning — then servant in general.
On the other hand the P. W. makes it originally ' valet de chambre '
(Kammerdiener). jatl, 'birth,' in the form jat has now supplanted
varna in the meaning of ' caste ' — which is supposed to be a Portuguese
word.

bhujisyam, &c. 'a servant, living where I will,' i.e. 'inde-
pendent,' and so contrasted with 'bhujisya'. Kamaga at xviii 23 has
the same meaning.

56. yatrasayam-prati^rayam, 'having my abode where it is
evening,' i.e. lying down where she finds herself at evening, yatra-
sayam is an Av. B. compound, like yatharham, ii 11 note, prati-
Qrayo is 'an asylum,' or 'home ' in general, from prati +'N/§ri : again
at xxiv 6. asamkhyeya, ' not to be counted ' (xxi 9), from sam +
\/khya xiv 12. Hence samkhyana 'counting,' xx 7.

nityam, ' constantly ' : nitya means firstly ' own,' ' belonging to
one,' and so ' permanent.' Grassmann derives it from Jni, which is
possible. The adverb nityagas occurs vi 9, xxvi 14. For ace. after
anuvrata, see ii 27 note.

57. ' I was devoted to the hero, following him like a shadow on the
path.' bhakta, see v 23 note : chaya, v 25.

170 NOTES ON THE NALOPAKHYANAM [XIII 57.

prasarrgo...devane, 'attachment to play': for construction
see v 22, and comp. pritis tvayi xiii 65. prasan-ga is from Vsanj,
' to stick/ v 9.

58. upeyivan, x 9 note.

59. karanantare, 'on some occasion of a cause/ i.e. some cause
or other suggesting the time to do it. In this way of taking the
phrase, antara is a noun, see vii 2 note. Benfey takes it apparently
as an adj. coming last in the compound, 'for some special cause/
antara meaning first 'other/ then 'peculiar.'

CO. vyasarjayat, v 27 note.

nagnam, 'naked' — from the same root; which seems to have
fallen out in Greek and Latin. As the verb ' to nake ' is used by
Chaucer ('whi nake ye youre bakkis?'), Prof. Skeat is probably
right in supposing that the a/nag meant ' to strip.'

62. tyaktavan, p. act. part, of Vtyaj, ' to leave/ i 29 note, and ii 17.
anagasam, 'guiltless/ from agas, 'offence.' It must be akin to

ayos, ivayyjs, &c. (Curt. no. 116), though the length of the vowel is not
easily explained.

margamana, xii 63 note.

63. kamala-garbh-abham, 'bright as the calyx of the lotus/
comp. xii 1 note, abha from a + Jbhk, xxi 9.

prane<jvaram, v 31 note, prakhya, 'like/ xxi 11, from pra +
^/khya, xvi 8 ; but it means ' to praise ' ; and the derived sense of
prakhya seems to have come through an intermediate one of ' clear/
transferred from sound to sight : conversely, vispasta (xii 52) was
from sight to sound.

65. vasasva mayi, ' dwell in me/ i.e. in my neighbourhood, or under
my protection. See v 32 note.

mrigayisyanti, see x 23 note.

66. ■ Or perhaps he of himself may come as he wanders hither and
thither.' For api see i 31 : for the independent use of the optative
i 30.

upalapsyase, viii 3 note.

67. 'On an understanding (vii 1 note) I can dwell under thy pro-
tection, mother of heroes : I am not to eat broken meat, not to do
foot- washing, and not to have converse (viii 4) with men other (than
my husband) under any circumstances ; if any man ask for my hand,
he is to be corrected (iv 10 note), and the fool is to be punished (if
he do it) more than once ; such is the vow undertaken by me ; but
for the sake of seeking my husband (iii 7 note) I am to see

XIII 67.] OR TALE OF NALA. 171

Brahmans. If such is to be the course here, I will dwell (here)
without doubt. On other terms than these, dwelling is not at all
in my heart.'

68. ucchista, 'remainders' of food, p. p. of ut + ^/cis, i 30 note.
At Maim v 140 it is ordained that (^udras are to feed on 'dvijocchis-
tam' the leavings of the 'twice-born.' bhunjiyam, see ii 4 note:
the verb is of the 7th class, dhavana is from Jdhkv, 'to wash'
(distinct from ^/dhav'to run' at i 26, &c). Benfey compares our
' dew.' Note the usage of the optative in this passage : it is in no
sense dependent : but the indefinite future sense which originally
belonged to the mood comes fully out. We have analogies in Latin
— an almost exact one in Horace (Od. in iii 57),

sed bellicosis fata Quiritibus

hac lege dico, ne nimium pii

rebusque fidentes auitis

tecta uelint reparare Troiae,
* on these terms — viz. they are not to wish, &c.' — at any future time.
Good examples may also easily be found in old Latin of the indepen-
dent use of the conjunctive : e.g. in Plautus (Epidicus 582) Peri-
phanes. Haec negat se tuam esse matrem. Fidicina. ~Ne fuat, | si
non uolt='she is not to be, if she doesn't like': or 'I don't want
her to be.'

69. prarthayet, from pra + arthaya, denominative verb from artha
(iii 7 ; see note on ii 23). asakrit, ix 24.

70. asamsayam, x 1 note.

71. ato 'nyatha, comp. tvad-anyam, i 21 note : and for atas see ix
23 note, vartate, vi 40. kvacit, like irov in Greek, is here
simply modal.

72. distya, instrumental of disti, 'happiness,' lit. 'with happiness to
thee,' so Sav. vi 23; used as an ejaculation = rvxy aya0#, or quod tibi
felix faustumque sit. ' Good luck to thee with such a vow.' Comp.
xxv 10, distya sameto daraih svair bhavan; xxvi 12, distya tvaya
'rjitam vittam.

'Having reached equality by age (with thee) let her be thy
friend.'

74. etaya, &c. ' Together with her take thy pleasure (comp. mudita,
v 39) with mind ever undisquieted,' see ix 26, note on udvejate.

75. upadaya, 'having taken (a+^/da) near,' or here 'with her':
comp. xxv 18, siitam anyam upadaya. At xxiii 16, puspany upa-
daya is ' having taken close to him.'

CANTO XIV.

1. davam, 'a fire/ from ^/du 'to burn,' distinct from Jdsh. xi 39.
It has been raised to 8av in Greek, whence SeSaiyxeVos, but generally
the u is lost as in Se-877-a (with compensatory lengthening), Sato (for
SaF-i-a)), Sous, &c. : see Curt. no. 258.

gahane, xi 26.

2. 9U9rava, perf. of ^/gru. £abdam, v 28 note; also for gapta
(inf. 5) and gapa (6).

abhidhava, ' run to me/ see i 26.

3. ma bhair, 'fear not' — aorist as gucah xii 73; also see note on
ma, iii 9. But the regular aorist of the verb is abhaisam, abhaisis,
abhaisit : so that we should have had ma bhaisir. See M. M. App.
no. 193, M. W. Gr. § 889.

kundali-kntam, ' curled into a ring ' — kundala, see v 5. The
final a regularly passes into i before kn.

5. pralabdho, 'deceived/ from pra + labh : so pralabdhavya xix 15.

6. sthavara, 'fixed/ stationary/ used of guards at their post.
Manu ix 266. The root is probably stu, Sanskrit ^/sthu, whence
sthula, &c, Greek arvXos, and our ' steam/ regarded as a ( pillar/
whether of fire or vapour ; so Skeat. It is generally however, derived
from ,,/stha.

kvacit, 'some time or other/ as at xiii 61. In each place a
single action is referred to, bub the time is not defined.

lto neta, &c. This line shews two peculiarities, which if we
were dealing with a classical author would certainly lead to emenda-
tion. The first is the position of hi which makes no sense with
neta, and can hardly stand at the beginning of a new sentence.
The other is the use of moksyasi as a passive verb with active
terminations. (Moksyase would not scan, as the fourth and second

XIV 6.] NOTES ON TEE NALOPAKHYANAM. 173

syllables from the end of each half line must be short.) This is
however found elsewhere in Epic poetry, e.g. adrigyat, xx 39.
Otherwise it would be easy to alter to tvam...moksyati. It would
probably be too abrupt to read it so, and take ito neta hi parentheti-
cally, 'for he shall lead thee hence': there is a similar parenthesis at
lines 20, 21.

7. ' Through his curse I am unable to put one foot before another,'
lit. ' to move foot from foot.' As ^/cal (see v 9 note) is intransitive,
padam must be regarded as a contained accusative.

tratum arhati, see note on iii 7.

8. sakha, xiii 36 note: pannagah, xii 9 note.

laghu£, &c, ' I shall be light to thee, swiftly come and take
me.' Laghu, of course, = eAa^v-?, levis, light, with slight variation
of meaning.

9. an-gustha-matrakah, ' of the size of a thumb,' a B.V. with
suffix ka (see page 7), 'having a thumb for his measure.' An-gu-
stha is formed from *an-gu (seen in an-gula 'a finger,' Yedic
an-gun) connected with an-ga, iii 13 note. An-gustha-matra is the
measure of the body in which it was believed that after the funeral
sacrifice the soul arose to heaven: see 'Indian Wisdom,' pp. 204 — 7,
* Hinduism,' p. 65.

10. 'When lie had reached a place of clear air, free from the black-
pathed (fire), and desired to let the serpent go, Karkotaka the
serpent spake to him again.' aka$a is 'clear air' from Jkkq Ho
shine,' see xvii 6 note, vartman is 'a road' from ^/vrit, vi 4 note:
the compound is a B.V., 'that which has a black path,' i.e. smoke.
utsrastu from ud + ^/srij + tu, see v 27 ; the root appears in the
mediate form sraj — comp. v 4, where that form occurs as a noun —
from orig. sarg.

11. 'Go, counting (x 29 note) some indefinite number of thy foot-
steps : thereupon I will assign thee the highest happiness.' This
counting steps is a not unfamiliar ceremony : at some marriage
rites the bridegroom makes the bride take seven steps to the N.E.,
each for the obtaining of some particular wish : ' Ind. Wisdom,' p.
199. For the order of the words in the last half line, see iv 3 note.

12. arabdham, iv 16 note, samkhyatum, xiii 56 note, ada£ad,
xii 31.

tadrupam, as tasya dastasya follows, probably means 'that
form,' — a K. D. : otherwise we should have taken it as a T. P., 'the
form of him.' antaradhiyata, 'was concealed' under the cover of

174 NOTES ON THE NALOPAKHYANAM [XIV 12.

his new shape : a rather different sense of the passive of antar +
Jdhk from that at xii 96, xiv 26, whence it = ' vanish.'

14. gantvayan, viii 12 note.

maya, ' by me thy form has been concealed, with the thought
(ltl, see i 30 note, and ix 35) "people are not to know thee".' It
would doubtless be possible to construe this here as a final cause,
' lest people should know thee,' and na would have the same use as
Latin ne. But the construction is exactly parallel (only negative
instead of positive) to ix 35 ayam abhiprayas tava 'jiiatin vrajed '
lti. At that passage there is no particle of purpose (e.g. yatha)
corresponding to Latin ut : and it is best here also to take the clause
as independent — but appositional. Iti is the indication of that ap-
position: and just in the same way we cannot doubt that 'ut' in
Latin indicated nothing more. Ut (uti, cuti — the oldest form) is
formed from the stem ka, which was demonstrative before it became
relative, just as iti is formed from the demonstrative stem l. Com-
pare xiii 68 note.

15. ' And he (i.e. Kali), on whose account thou art afflicted with
great grief (i.e. by thy exile, &c), he by reason of my poison shall
miserably dwell in thee.'

ni-knto, see xi 5 note.

16. 'With limbs pervaded by poison, as long as he shall not set thee
free, so long shall he dwell in thee.' At xx 30, when Nala has
become thoroughly skilful in dice, Kali, apparently driven out by
a stronger power, passes from his body, and is himself freed from the
poison of Karkotaka. Nala remains freed from Kali, but still in his
altered form. At xx 35 Kali says that he has dwelt in the body of
Nala ever after Damayanti's curse (xi 16), tormented by the poison.
"We must therefore suppose that the serpent bites Nala at the same
moment as Damayanti curses Kali. Kali, of course, has been in
Nala ever since Nala's fatal omission (vii 3), and has perverted his
reason both in gambling and in his desertion of Damayanti (x 25).

samvritair gatrair is very nearly an absolute use : though the
original sociative sense is still sufficiently apparent : but there is an
extension of the 'descriptive' use of the sociative illustrated at xii
37, because the noun does not here describe any permanent property
of the person or thing, as it did there in ' the mountain with its lofty
peaks.' We have a still clearer absolute use at xvii 11, malen'
apaknstena, 'the dirt being washed away': another at xxv 15 sarva-
kamaih suvihitaih (contrast xvii 18). In prahristen' antaratmana iii

XIV 16.] OR TALE OF NALA. 175

30, xx 42, and prahnstena manasa xiii 71, xvii 17, the sociative use
is stronger than the absolute.

17. 'Thy (bhavatas, gen. of bhavat ii 31 note) deliverance is wrought
by me, by cursing in wrath him (Kali), by whom thou blameless and
unworthy art afflicted.' krodhad is the ablative either of origin or
of circumstance, like kutuhalat, i 16 note, asuyayitva (xii 46
note) goes with me.

18. bhayam damstribhyah, see note on pratibhayam xii 1. ga-
truto, 2nd abl. of catru, ' an enemy,' see vi 4 note : its use, co-ordi-
nate with damstribyah, shews how fully it was felt to be an ablative.
Brahmarsibhyag, i 6 note ; their power to harm, if they were
hostile, was greater than that of any ordinary foe. prasadad,
comp. prasanno, i 8.

19. visa-nimitta, see ix 34 note.
samgramesu, xii 78.

gagvat, 'ever,' 'always.' The history of the word is very
uncertain : for Benfey's ingenious identification of it with a-n-as (i.e.
sa-cvant = a7rcu/r) is open to objection. Grassmann connects it with
a Jq&q 'to repeat itself — distinct from Jq&q 'to leap,' whence gaga
1 a hare ' is supposed to come.

20. aksa-naipunam, 'dexterity at dice.' Naipuna is from nipuna,
'clever' — apparently from some earlier meaning, 'exact,' 'complete,'
found at Manu v 61, nipunam cuddhim lcchatam, ' of those who
desire complete purity.' This clause must be taken parenthetically,
for Ayodhyam (next line) must depend upon gaccha.

21. hndayam, 'knowledge,' so at xx 29. Compare the Latin cor,
and cordatus. Note the instrumental case used of the exchange — a
natural use, the 'knowledge' being the instrument whereby the
exchange is made. Hence we may explain the Latin ablative in the
same connection as instrumental ; and perhaps the Greek genitive
(dWdcrcreLv tl tivos) as the representative of the instr. ablative.

22. Iksvaku-kula-jah, ' born of the race of Ikshwaku,' i.e. the solar
race : see Dowson, s.v.

23. darais, 'thy wife,' xxv 10: dara (whence daraka 'a son,' viii 20)
is literally ' a ploughed field,' from ^/dri (ix 4). It is used in the
masc. plur. of a wife : it may be called a plural of respect (like
vayam xix 15; comp. also xii 59) — a usage due to the desire to
avoid the appearance of too great familiarity with any individual
person: compare Dolly Winthrop's plurality of Gods in 'Silas
Marner.' It is especially ill-bred to talk to a Hindu of his wife.

176 NOTES ON THE NALOPAKHYANAM. [XIV 23.

ma sma (joke manah krithah : here again we have the
aorist (of ,,/kri in the middle voice) without the augment, see note
on xii 73. Note that ma is followed here by sma, as often. But we
cannot infer that sma takes the place of the augment here : see note
on i 12.

24. samsmartavyas, 'I am to be called by thee to mind, and thou
art to put on thy garment.'

nivasayes, causal in the same sense as the simple verb.

25. pratipatsyase, vii 5 note.

vasoyugam, 'a pair of celestial garments,' i.e. garments en-
dowed with supernatural power.

26. samdiQya, 'having taught,' sam+^/dic; at xvi 2 = 'to com-
mand': pra + ^/dic =s Ho urge,' xvii 34. For a + ^/dig, see iv 25.

CANTO XV.

2. vahane yuktah, compare sarathye bhojane.ca vnta, xxii 12,
siitatve pratisthrtah, ib.

3. * In difficult questions I am to be consulted, and in matters of
dexterity.' artha-kricchram = rerum difficultates : kncchra (vi 13)
being used as a substantive, prastavyo, fut. part, of ,,/prach
xi31.

anna-samskara ; this was one of the gifts of Yama, v 37.

anyair vicesatah) 'conspicuously with (i.e. amongst) others.'
A special example of the 'disjunctive' use, for which see xiii 34
note. Compare abhyadhiko nripaih xxi 14.

4. cilpani, 'arts,' 'handicrafts,'- — a doubtful word.

yatisye, ' I will strive,' from ^/yat, xvii 29, 34, &c. ; possibly
as Grassmann thinks, identical with aiTew, which would then be a
limited sense of the general root. Hence yatna i 6, iv 1 6, &c.

bharasva, 'employ me': comp. bhriti, viii 25.

5. bhadram te, iii 25 note. £ighra, xii 121. ' On swift chariot-
driving my mind is ever especially set.'

6. ' Do thou apply thyself to the business of making my horses
swift.' sa tvam is a common collocation, parallel perhaps to ovros <rv in
Greek : comp. xvii 4. yoga is taken here in its most general sense,
' business' — in which it is often redundant at the end of a compound,
e.g. katha-yoga, 'conversation,' Sav. ii 1. Benfey takes it as 'mode'
(whereby, &c), quoting Manu ix 330, manayogamg ca janiyat tulya-
yogamg ca, 'let him know the different ways of measuring and
weighing': the word could be taken there in either sense; indeed
they do not greatly differ, atistha, comp. xviii 24, asthasyati.

vetanam, 'thy wages be a hundred hundreds' of karsapanas,
probably, the modern Bengal kahan, equivalent to the rupee. See
Manu viii 131 — 136. For the form vetana, see note on geha xvii
16.

12

178 NOTES ON THE NALOPAKHYANAM [XV 7.

7. upasthasyatas, 2 dual 2 fut. of npa + ^/stha, comp. viii 25,
and iii 1 note : also upatisthati, below at 10.

9. sayam sayam, 'evening by evening,' xi 12 note.

jagada from ^/gad, 'to speak,' 'recite': probably (as B.nfey
suggests) the same as our ' quoth,' for which see Skeat, Lex. — but
not akin to j3d£,w the root of which must have ended in a guttural.

10. mandasya, xiii 10 note.

11. nicayam, 'on a night,' loc. of nica (xvi 14), either from ni +
Jqi 'to lie,' or from ^/nac, ' to hurt' (viii 18 note) ; comp. nakta and nox.

12. ayusman, 'long-lived,' xvi 29, a common address of honour: it
comes from ayus, with suffix -mat ; the first meaning of ayus (also
ayu, sb. and adj., Vedic) was 'activity,' 'energy' : it is probably from
^/l, 'to go.' Then it means 'length of life.' Curtius suggests that
it = aivas, by change of the vowel and semivowel ; and so is pai^allel
to alwv and aeuom : see no. 585 note.

13# 'To a certain man of little wit there belonged a highly honoured
wife : his speech was very infirm.' adndhataram is comparative
of a + dridha 'firm' (vi 10): the comparative is used just as in
Greek or Latin ' more infirm than it should be.' Comp. arttatara
xiii 64.

14# taya...vyayujyata, see note on xiii 34.

bhramati, 'wanders,' see note on sambhranta iii 15 : it occurs
again with an accusative of extension xvi 30 ; as also vi-bhramat
xv 16.

15. diva-ratram may be considered as an A v. B. compound of an
irregular kind, as diva is a case and not a base. At ii 4 we had
naktam . . . diva, separately.

atandntah, 'unwearied,' xvii 46, xx 36, from tandra, 'weari-
ness,' xxiv 53. There is a Yedic ^/tand, ' to weary.'

gay at l, from ^/gai, base gaya (whence gayamanah xxiv 27) really
from a simpler form *Jgk. It is possible that this verb may be iden-
tical with ^/ga a Yedic form = ^/gam, so that the original meaning
should be 'to go to,' or 'address' some one with song: the ace. of
the person with a simple verb of going is quite admissible. Curtius
suggests (II p. 84, Eng. tr.) that Latin vates is from this root, the v
being parasitic, and having expelled the guttural, as in (g)uenio, &c.

16. anusamsmaran, 'called to mind repeatedly,' see notes on xi
24, and (for bhuyas) viii 14.

17. alpa-punyena, 'bad,' properly 'of little merit,' see xii 37, also
note on manda-bhagya xiii 38.

XV 17.] OR TALE OF NALA. 179

duskaram yadi jivati, 'she scarcely lives,' lit. 'it is hardly
done if she lives' : comp. xvi 20 and the use of the German schwer-
lich.

18. 'Alone, young, without knowledge of the roads, unfit for such
treatment.' a-tatha-ucita = non-sic-idonea : ,^/uc is 'to be accus-
tomed,' see ii 30, note on okas, 'a house'; so ucita...mamsyasya,
'accustomed to the food.' Hence the secondary sense 'fit for,'
'worthy of,' which it has here, and perhaps xvi 16, though there the
primary sense would do.

19. gvapada, xi 18 note, alpabhagyena, comp. alpapunyena,
above 1. 17, and see note on x 14.

maris a, ' venerable,' one of the usual addresses to Yudhishthira.
It is a theatrical term, applied to the leading actor.

20. ajnata-vasam, 'an unknown living,' contained ace. after nya-
vasad.

12—2

CANTO XYI.

1. 'When Nala had thus his kingdom rent from him, and was gone
together with his wife into the state of a servant.' presya, fut.
part, of pra + esaya causal of ,^/is, iii 7, &c. = ' one who is to be sent/
'a servant'; again at xvii 33, xxi 28. Hence presyata, 'slavery.'

prasthapayamasa, xvii 23, causal of pra + ^/stha, f to set
forth,' xii 1, &c.

kan-ksaya, ii 23. -

2. samdide?a, xiv 26 note,

puskalam, ' much,' also ' good.' It is from ^/pus, ' to nourish,'
whence puspa, ' a flower,' xii 40, perhaps also punya, xii 37; see notes.
The second half of the word probably shews a double suffix ha 4- la
(also ra in the word puskara 'a blue lotus flower' — and many other
meanings). The different senses of the word are developed natu-
rally.

3. * I will give a thousand kine to the man of you who shall bring
here the two.' yo vas - oo-ns v/xwv (or rather c£ vjjlwv), but in
Greek the relative clause should rather have preceded; and so, I
think, also in Sanskrit, where there is no antecedent expressed.

agraharan, a royal grant of lands to Brahmans — the technical
word. Agra is 'best,' 'topmost,' 'first' (hence ekagra xix 37, and
agre, *in front of,' xxiii 21) : comp. the Greek aKpoOtvia, a somewhat
parallel word. The agrahara-grama, or endowed village, the ex-
clusive residence of Brahmans, is common in India at the present
day.

gramam, iv 10 note, sammitam, 'of the same measure,' 'as
large as': p. p. of sam+ Jmk: comp. buddhi-sammita, xxv 9.

4. ' And if they cannot be brought here, Damayanti, or Nala even,
if it be but known (where they are) I will give ten hundred kine,
great wealth.' As the gift is the same in either case, we must
suppose that the second offer is a second thought, on the assumption

XVI 4.] NOTES ON THE NALOPAKHYANAM. 181

that to know where they are is as good as having got them, na ced
= non si, but meaning 'si non': the negative regularly precedes xxvi
8, &c. ced (xvii 29, xviii 16, <fcc.) = ca + id : ca is ' and' and so the
use is identical with the Middle-English 'an' (i.e. and) in the sense
of ' if : it is Vedic, e.g. Indrac, ca mndayati no, na nah paccad agham
nacat, ' an Indra have mercy on us, ill will not hurt us afterwards.'

This is a very curious transition from co-ordination to subordi-
nation of clauses, apparently effected by putting the clause which
begins with the connecting particle in the first place, instead of its
natural position at the end : in this way emphasis is thrown upon it,
and it is understood to be the condition of the event mentioned in
the other clause. Compare note on xix 31. That emphasis is then
further increased by adding id to ca. This particle often stands
alone in the hymns and emphasises the preceding word : it is sup-
posed to be the demonstrative base l, and in fact to be identical with
Latin id : the use is a curious one : it may have been originally
added on to pronouns only : there is always a tendency in them to
accumulation of different bases, comp. a-gha-m, &c. : then it may
have passed on to other words.

The parallel Vedic form ned, i.e. na + id, is used not with con-
ditional, but in final, clauses.

Sometimes the ca is found even when the relative pronoun is
used : e.g. xx 36 ye ca tvam kirtayisyanti. This looks very like ol
K€ : but k€ goes with kcv, and that with old Sanskrit kam.

gakyav anetum, for construction, see vii 10 note.

5. jnata-matre, see ix 10 note.

6. cmvanto, 'seeking,' pres. p. of ^/ci, which although of the same
class (5) as ^/ci mentioned ii 2 note, is probably distinct from it :
perhaps the original form was ski, as Grassmann suggests, with the
sense of 'seeing,' 'appearing'; and so with a case it got the sense of
'looking after' a thing, 'searching.' He would connect with it our
'shine' ; which is probable : but it is hardly likely that a-Ktd or Lat.
scio have anything to do with it. The latter is connected by Curtius
(no. 456) with kcio) (for *a/ceiw) to split; he compares the different
derived uses of German scheiden.

purarastram, ' cities and kingdoms,' seems to be an ace. of
extension, like xxiv 23, dutac, caranti prithivim, with a verb im-
plying motion.

va stands before its word, as at xix 8, satyam va 'satyam : it
almost always follows like Latin ve : the Greek r\ however, which

182 NOTES ON THE NALOPAKHYANAM [XVI 6.

seems to be the same word, precedes. According to the native view,
the corresponding va is elided.

8. punyaha-vacane, v 1 note.

mandam, used adverbially, see xiii 33. 'Her with her beauty
(see xii 37 note) peerless (before) little to be praised (now), like the
brightness of the sun entangled (lit. 'bound' xiii 31) by a net of
mist, her, when he had seen,' &c. pra + >/khya = 'to tell forth,'
' praise/ comp. note on prakhya xiii 63. Dhumajala might also be
rendered ' a mass of mist,' for jala has both meanings, but the first
seems to suit with nibaddha.

vibhavasoh, from vibhavasu (vibha + vasu, P. W.) which in
Vedic was used as an adj. = ' bright ' : then it was used as a name of
fire, then (as here) the sun.

9. vigala, xii 81 note, adhikam, 'exceedingly,' used as an
adverb with malmam, see xi 16 note.

tarkayamasa, see v 12 note, upapadayan, 'effecting (the
result) by virtue of certain reasons.' karana (comp. 27, xxiii 3)
is the usual word for a ' cause,' or 'reason' : comp. Hit. 1194 bhaya-
karanam, ' cause for fear.' We had the ablative used as a preposition
at iv 4 tava karanat. The ' causes ' which lead to Sudeva's conclusion
are stated with Hindu fulness in the following speech.

10. 'As is that woman seen by me before, of such form is this
woman.' The use of the same pronoun (lyam) in each clause seems
strange to those who are accustomed to the distinctness given by
'hie' and 'ille,' ovros and tKeivos.

kritartho, 'having my object attained,' xviii 21: see note on
iii 7. "

11. nibha, 'like,' see note on svastha, ii 1. gyamam, xii 50.
caru-vntta-payodharam, comp. xi 32, pina-croni-payodhara :

and for cam see iii 14. Vntta is the p. p. of Jvrit (vi 4 note) with
a secondary sense, 'round.'

kurvantim, &c, 'making by her brightness the world free from
darkness.' vitimira from vi + tmnra, 'dark,' connected with ta-
mas, 'darkness' : the root is tam, 'to be stunned,' whence probably
tenebrae, for teme-b(e)ra by change of nasal, and our 'dim' : perhaps
also tamra xxvi 17, 'copper-coloured,' 'dark.' See Curt. Vol. II. p.
162 (Eng. tr.).

12. Ratim, the wife of Kamadeva. The genitive Manmathasya
recalls Vergil's ' Hectoris Andromache.'

samasta, ' whole,' p. p. of sam + ^/as, ' to throw,' so parallel in

XVI 12.] OR TALE OF NALA. 183

sense to cunctus (co-iunctus). For the root see note on astra, 'a
weapon,' xii 79.

1 3. ' Uptorn as it were from the waters of Vidarbha by this cruelty
of fate, with limbs stained by dirt and mire, like a lotus uptorn.'

uddhritam, p. p. of ud + ^/hri. The repetition of this word
shews that something is wrong : but whether uddhritam in the first
half of the line has superseded some other word, or whether the
whole passage is a cento, cannot be determined in the absence of any
canon.

14. 'Like night at the full moon, when the moon has been devoured
by Rahu.' paurnamasim is an adj. formed by vnddhi from purna-
masa, ' the full of the moon.' Niga-kara, ' night maker,' is a name
for the moon as Dma-kara is for the sun. Rahu is the dragon who
causes eclipses by swallowing the moon. For the legend of his
animosity to the sun and moon, see Dowson, s.v. Rahu and Ketu,
the dragon's head and tail also appear in the list of nine planets,
grasta, iv 9 note.

<juskasrotam, ' like a river whose waters are dried up.' Quska
is from ^/gus, 'to be dry.' If the g has arisen by assimilation from
original s, we may compare auos for saus-os and our ' sere,' perhaps
Latin siccus, see Curt. no. 600 b. srota is used at the end of a
compound for the base srotas, ' water/ from ^/sru, see xiii 6 note.

15. vidhvasta, see xii 115 note. The compound is aB.V. * Like a
lake when the lotus has its leaves fallen off, whence the birds have
been scared away (xi 1 note), disturbed by the trunk of the elephant,
and disquieted.' paramnsta, from para + Vmrig, see notes on i 5,
and vii 13: literally it is 'stroked the wrong way.'

16. ratnagarbhagrih-ocitam, 'fit for (or 'accustomed to,' see xv
18 note) a house full of jewels.' garbha is that which contains any-
thing and is commonly used of the womb : also the embryo see i 1 9
note: at xiii 63 it stood for the calyx of the lotus. At Qak. i 14
the hollow of a tree in which parrots live is called guka-garbha-
kotara.

arkena, 'by the sun,' see note on arcayitva ii 15.

17. audarya, 'dignity,' 'nobleness,' formed from udara, see i 4.
amanditam, see xii 64 note.

vyomni, 'in the sky,' from vyoman — a word of doubtful origin.
Bopp's suggestion that it is from vi-dyoman from \/dyu is the best.
In the P. W. it is suggested that it may be from vi + ^va 'to weave,'
apparently in the sense of the ' cloud- woven.'

184 NOTES ON THE NALOPAKHYANAM [XVI 18.

18. hinam, see v 24 note.

bandhujana, 'kinsfolk/ xvii 24; also bandhava, ib., and sam-
bandhm xxv 14: see note on xiii 31, for x/bandh.

deham, &c. 'Supporting her body (i.e. enduring life, comp.
xviii 9 — and for deha see xii 89) by her desire to see her hus-
band.'

19. 'A husband truly is a woman's highest ornament, all other orna-
ments apart (see notes on xiii 34 and vi 2) : for forsaken by him,
though bright, she is bright no more.' rahita, from \/rah, see note
on rahas, i 18.

20. ' It is with exceeding difficulty that Nala reft of her endures life
and sinks not from grief.'

duskaram kurute yad is like duskaram (asti) yadi, xv 17:
for yad so used see xiii 41.

avasidati, comp. ix 26 sidanty an-gani sarvac,ah.

21. 9atapatra, 'the hundred-leaved,' a name of the lotus.
^atapatr'-ayata, 'lotus-long' is a K. D., like ghana-cyama

1 cloud-black ' or our ' clay-cold,' &c.

22. 'When indeed shall the bright one pass to the other shore of
sorrow ' : see note on paraga, xii 81.

Rohini was the daughter of Daksha, and wife of the moon : see
Dowson, s. v. Soma.

23. medinim, xi 39.

24. abhijana, xii 95.

25. yuktam, ' fit,' used with the infinitive, like gakta or cakya, vii
10 note. Literally 'it is fit to console by me the wife of this in-
comparable valorous and truthful (king).' The ace. (which the so-
called infinitive is) seems to depend on the verbal sense in yuktam ;
it is not therefore strictly analogous to such uses as kclXov Spav in
Greek. It is tempting to regard the whole sentence except yuktam
as the subject of asti understood, and yuktam the predicate; in
which case we should have a close analogy to the Greek use of the
infinitive. But this, I think, is foreign to Sanskrit usage.

26. atjvasayami, present instead of future, to express immediate
action — a rather common use in Sanskrit; comp. xix 18.

dhyana-tatparam, ' sunk in thought.' The meaning is nowise
different from dhyana-para ii 3. But tat-para means firstly ' having
that prominent,' ' intent upon that ' and so simply ' intent on ' : and
it is used, as here, after another base, just like para; or absolutely,
as at xxi 15.

xvi 27.]

OR TALE OF NALA.

185

27. vimrigya, 'having considered,' or 'come to a conclusion about
her/ see vii 13 note.

29. ayusmantau, 'the long-lived ones' (xv 12) i.e. the royal
family.

30. bandhuvargas, 'thy relations,' literally 'relative-classes':
varga is from */vrij 'to exclude,' see note on xiii 53: so it means
that which is separated from the rest, a class of things : then it is
used for a number or mass of things : and at the end of a compound
it is often redundant as here.

gatasattva, ' with their being gone,' ' lifeless,' ' powerless.'
Sattva is the essence of a thing. It sometimes is used at the end of
a compound, e.g. xxiv 53 harsa-vivriddha-sattva, lit. 'with increased
essence of joy,' i.e. with increased joy, simply.

asate, 3 pi. of J&s : the termination is ate (not ante) in the 2, 3,
5, 7, 8, 9 classes.

bhramanti mahim, 'wander (over) the earth,' see iii 15 note:
the verb takes the accusative of extension as at xv 16.

31. kramena, ' in order,' xii 49 note : for the instrumental see v
26 : and tattvena, below 1. 38.

33# ekante, ' alone,' loc. of ekanta, used adverbially. The anta
seems redundant : comp. vnttanta iv 23.

34. janitryah, genitive with ^/kath 'to tell': so xxiii 5 tad
akhyeyam tvaya mama: xviii 13 rajiiag caiva nivedaya : xvi 38
mam' acaksva : and generally for the genitive after a verb see v
38 note.

vettha (like veda xix 30) a contracted form of the perfect of
^/vid — used like the parallel Greek otSa in a present sense. The full
form would be viveditha. See M. W. G. § 308 a : M. M. App. no.
172. 'By meeting with the Brahman thou knowest (or 'mayest
know) her, if thou think well.' Or the first two words might (per-
haps better) go with the preceding clause.

yadi manyase is a common formula of politeness : so ix 3,
xix 2, &c.

37. vama-locana, 'beautiful-eyed.' Vama (Yedic) is 'dear,'
' worthy,' and as a sb. ' well-being ' — probably from ^/van ' to solicit,'
whence perhaps Lat. venus, veneror &c. : but the root has several
meanings; or rather, perhaps several different roots have run into
the same form.

evam gata sati : sati redundant, as in ajiiayamana sati xvii 18,
apakrite sati xi 5. Comp. xii 25.

186 NOTES ON THE NALOPAKHYANAM. [XVI 38.

38, acaksva, viii 5 note. The verb has this peculiarity in the
present base, that in conjugation it drops the k before all con-
sonantal terminations except those beginning with m or v. Hence
the 3 sing, acaste in the next line : M. W. Gr. § 321.

39. yathatatham, here used as a noun, not adverbially : see iii 2
note.

CANTO XVII.

3. na prajriayata, ' was not known.' Pra + jna implies full, clear
knowledge about him, although not seen : see iii 1 note. Vijna and
abhijna would mean to * distinguish ' or to ' recognise ' him when
seen.

4. te vayam (1 pers.) and sa lyam (3 pers.) shew the same use of
the double demonstrative as sa tvam xv 6. It is a further illustration
of the tendency to accumulate pronominal bases, already alluded to
at xvi 4, of which Latin gives us further examples in egomet, tute-
met &c. The more these ' deiktic ' (and not very definitive)
syllables can be heaped together, the clearer the sense is supposed
to be.

asadita, x 7 note.

5. 'For like her (i.e. the woman at thy court) in beauty, woman
is there none' (vidyate, see ii 4). Therefore she is Damayanti, the
most beautiful woman in the world. Then comes the reason of her
beauty — the mole. ' For there between the eyebrows of this dark
woman is a beautiful congenital mole, like a lotus, seen by me,
although become (almost) hidden, for it is covered by the dirt upon
her, like the moon concealed by a cloud.'

bhruvor madhye, comp. sakhi-madhye i 12.

6. sarrkaijo, 'like' from Vkag 'to shine,' whence akaga 'sky,'
'clear air,' xiv 10, xix 24, sakaga 'presence,' i 21, xxiv 2, &c, and
prakaga 'bright,' comp. xxvi 37.

channo, from ^/chad, see note on chaya v 25 : comp. pracchadana
' covering,' line 10.

7. 'This mark, fashioned by the Creator for the sake of (i. e. to
exhibit) his power, like the streak of the moon when opaque at the
first day of change, shews no excessive brightness.'

cihna is ' a mark ' or ' sign ' : bhuto is redundant, like ketu
bhiitam xii 38, where see note.

188 NOTES ON THE NALOPAKHYANAM [XVII 7.

vibhuti, ' pre-eminent power,' comp. vibliu, applied to the Gods
ii 15 Ac.

dhatn, ' the Creator,' i.e. Brahma, who holds this place in the
later Hindu trinity: the other two being Vishnu the Preserver, and
Civa the Destroyer. It is not perhaps remarkable that of these three,
Brahma receives little or no worship, and Qiva, on the whole, the
largest share.

vimrmitah, p. p. of vi + nis + ^ma ; an irregular change seen in
sthita from ^/stha, hita from ^/dha.

pratipat is the first day of the moon's increase or decrease — but
especially the former.

kalusa is ' turbid,' ' dirty ' : Benfey compares kalanka and
kalmasa, in both of which the notion of stain or dirt is found :
probably the first part of each word is akin to /ceA-aivos and caligo;
also, if the root was originally skal (Curt. G. E. no. 46), to squalor &c.

in dor, see xii 81.

8. vapur, iii 12 note, samacitam, 'covered,' p. p. of sam + a + ^/ci
'to order,' see v 15, note on vmiccitya.

asamskritam, ' even although unadorned, it shines distinctly,
like gold.'

vyaktam is p. p. of vi + Vanj 'to smear,' whence anjana 'anoint-
ing ' : Lat. unguo. But the word has the further meaning of
'making bright by smearing' : and so the part. = 'distinct,' 'clear* :
used adverbially at xxvi 14.

9. ' Here has been seen by me the girl with that form, marked out
by that mole, as concealed flame by the heat.'

sucita, see v 25.

nibhrito, from ni + Vbhn, ' borne down,' and so ' hidden.' It
commonly means 'humble.' At Hit. 385 nibhri tarn brute = 'speaks
in a whisper.'

usmana, from ^/us, ' to burn.'

10. ^odhayamasa, perfect of causal of v/gudh, see note on viii 18.
It is used here in the simplest sense = ' cleansed.'

11. malen' apakristena, see xiv 16 note.

vyabhre nabhasi, 'in the sky free from cloud' ; see ii 30
note.

12. parisvajya, 'having embraced her with tears,' xxiii 24, and
sasvaje xxiv 44 : from v/svanj, pres. base svaja : the Yedic form is
svaj.

muhurtam, x 26 note.

xvii 13.]

OR TALE OF NALA.

189

13. utsrijya, ix 5, utsrijya bhusanani, 'having stripped off his orna-
ments': here 'shedding (tears).'

(janakaih, iv 18.

bhaginyah, 'of my sister.' As derived from bhaga it is appa-
rently a title of compliment.

14. sute, dual nom. of suta.

15. 'She was given (in marriage) to king Bhima' : the genitive here
admits of an easy explanation 'given to be of Bhima/ i.e. so as to
belong to Bhima : comp. Manmathasya Rati, xvi 1 2.

16. geham, 'house,' a corruption of griha: so perhaps, as Benfey
suggests, vetana xv 6 of vartana (through *vritana), and medini of
mridmi, xi 39.

' As thy father's house to thee, so is mine (i.e. at thy disposal) : and
as my command (over all things) so also is thine.' Comp. x 1 note.

18. sati, see xvi 27 note. 'Even when unknown I have dwelt at
ease in thy house (v 32) well provided with all objects of desire
(= sarvakamaih suvihitaih, abs. instr. xxv 15) ever protected by
thee.'

19. sukhat sukhataro, 'more happy than happiness,' i.e. most
happy : or, more simply, ' happier than happy,' i.e. my lot at home
shall be happier even than this with thee. For the abl. of com-
parison, see xi 16 note.

na samgayah, x 1 note.

viprositam, ' exiled,' = vi + pra + usita, ix 10. anujnatum,
see iii 1 note.

20. nitau, viii 5 note.

katham nu, 'how (forsaken) indeed (are they)?' — a parenthetic
question, or practically, an ejaculation.

21. yanam aduja, 'give order for a carriage': for yana, see vii 9:
see also iv 25.

22. vadham, ' well.' It also means ' much.' Benfey would connect
it with bahu (vahu).

guptam, see note on goptn, xii 47.

anumate, 'with the assent of,' p. p. of anu+N/man: comp.
sammate sarthavahasya, xiii 5.

23. prasthapayad, xvi 1 note.

naravahina, 'having men as bearers/ a B. V. compound. For
vahm, see viii 22.

anna-pana-paricchadam, 'having with her food, drink and
necessaries for travelling.'

190 NOTES ON THE NALOPAKHYANAM [XVII 23.

pancchada, is properly ' a covering,' from ^/chad, above line 6.
At Manu viii 405, pumamsac, c' aparicchadah is used of ' men with
little luggage,' who pay small toll at a ferry. At Sav. iii 16, pan-
cchada seems to mean ' a surrounding,' i.e. attendants : and there is
no reason why it should not have that meaning here : compare
panvara xxvi 1.

26. vidhina, 'with highest ceremony'; see note on iv 17.

27. dravinena, viii 5 note.

28. vyusta, ' having dwelt,' irregular participle of vi + ^/vas, for
vyusita, comp. viprosita 1. 19. The vi has no force here. But in
vivasa, ' dwelling separate,' xix 6, the w has its full force.

rajanim, 'for a night.' Rajani is probably 'the dark- coloured':
^/ranj is ' to colour,' see note on anuraga, v 22.

29. ' Strive for the bringing hither of that heroic Nala.' anayana
from a + Jn\, xii 68 : for the locative, see note on iii 6. yata, see
xv 4.

30. apihita, ' covered,' from ^/dha with api — rarely used as a prefix,
uttaram, 'answer,' a secondary meaning of the word, which is

literally ' above': see xii 60 : either in the sense of a thing put upon
another, or from another derived sense 'later.' In Hit. 381, it
means 'discussion' — kim anen' ottarena? 'what is the good of this
debate?'

31. haha-bhutam, 'full of lamentation,' a curious compound:
haha-kara, xiii 11, was natural enough.

33. ' Casting aside bashfulness, she has herself said, <fcc.' For lajja,
see iii 18 note.

presyah, xvi 1 note.

34. pradeQito, see xiv 16. vasavartinah, viii 15.

35. Damayantim sritva, see xii 36 note : for the verb bti, see
xi 26.

sm' eti, apparently for smas lti, like sm' eha, xii 118, which is
perhaps for smas lha.

36. bruyasta, 'ye are to say': 2 pres. plur. of the so-called 'bene-
dictive' tense of Jhri\. It is really the aorist of the optative: to
which tense (or mood) it bears a close analogy (see M. M. Gr. § 385) :
but it shews the s of the 'sigmatic' aorist, between the yd of the
optative and the terminations. The opt. aor. is regularly used in
curses in Greek — Stoppayct^?, l^okoio, &c.

samsatsu, 'assemblies,' from sam + ^/sad : comp. consessus.

37. kitava, 'gamester,' 'cheat': hence kaitava, 'play,' xxvi 10.

XVII 37.] OR TALE OF NALA. 191

vipine, ' in the forest,' a doubtful word.

38. yatha samadista, 'as ordered by thee': we should rather have
expected an A v. B. — yathasamadistam.

tatha 'ste, i.e. tatha aste, from ^/as 'to sit/ i 11.
tvat-pratiksini, 'waiting for thee': pratiksin is from pratiksa,
' expectation,' from prati + ^/iks, i 20.

39. prasadam kuru...tasyah, for construction see xiii 32.

40. ' And thus a further thing is to be said (not ' thus and more/
which would be 'evamadini') that he may have mercy upon me.'
See xii 34 note.

vayuna, ' for the fire fanned by the wind burns the forest.'
That is, the fire is already in Nala's heart, and this is to be excited
by the wind of the Brahman's speech.

dhuyamano, pres. part, of ^/dhu, 'to shake/ orig. dhu whence
6va>, fumus, dust : see Curt. G. E. no. 320.

pavakah is literally the ' purifier/ from ^/pu : probably irvp
and 'fire' are akin : see Curt. no. 385.

41 . ' Yes (hi inceptive like yap), a wife is to be supported, is to be
protected by a husband ever. "Whence comes it that both these
duties have been violated by thee who knowest all duty % '

ubhaya is a secondary from ubha, with the same meaning, xvii
25. The original form is ambha, whence afxcpo) and ambo, see Curt,
no. 401.

tava, genitive of agent after nastam, see i 4 note.

42. khyatah, 'told of as/ 'famed for being/ comp. prakhyayama-
nena xvi 8.

sanukro<jo, 'compassionate': anu-kroga is 'after-crying/ i.e.
' crying for a person/ from x/krug, xi 2.

madbhagya-samksayat, 'through my ill fate/ lit. through
the destruction of my fortune: see note on x 14.

43. anriQamsyam, 'mildness,' * mercy/ formed by vriddhi and
suffix ya from a-nri-gamsa — for which see xi 10 note. 'Mercy is
the highest duty, from thee I have heard this.'

45. tad, &c, 'thou must receive that speech of his and report it to
me.' adaya goes with the instrumental tvaya understood. See
note on i 22. avedyam, with the same sense as nivedaya i 32.

46. 'And that he may not know that you are speaking by my
command, and know of your coming again (to me), ye must provide
for this without delay.' The final clause precedes the main one, as
at xii 107, yatha vigoka gaccheyam, agokanaga, tat kuru ; and xii

192 NOTES ON THE NALOPAKHYANAM. [XVII 46.

121, xviii 16. It is the commonest order in Greek: and I think
also in Sanskrit : in this poem the instances are about evenly ba-
lanced : the dependent clause follows, i 21, v 21, xv 6, xvii 40, xviii
20 : in the two cases where the future is used, not the conjunctive,
(i 21, xviii 20), the clause follows. Compare note on i 20.
atari dritaih, see xv 15 note.

47. ' Whether he be rich (x 2 note) or whether he be poor, or if he
be desirous of wealth, I must know his intention.' adhana and
arthakama are not necessarily identical : he may be poor, yet want
nothing, cikirsitam, p. p. of cikirsa, desiderative of ^/kri.

48. vyasaninam, formed with suffix -in from vyasana, vii 13 note :
comp. balm, i 1, vadm, i 3, &c.

49. ghosan, 'settlements of herdsmen' : there is no obvious connec-
tion with ghosa, 'a noise,' ii 11, &c.

adhijagmur, 'found him': this is not a usual sense of adhi
+ gam, derived from that of 'attaining to.' It often means 'to
study,' e.g. Hit. 89.

50. sravayancakrire, 3 pers. plu. perf. middle of cjavaya, causal
of Jcru. It is a rarer form than that with ^as : but seems more
natural to a grammatical mind.

iritam, 'uttered,' p. p. of ^/ir 'to make to go' — practically a
causal of ^/ri; see note on v 29. The verb has first a general
meaning; then it is specialised, like our own verb, 'to utter.'

CANTO XVIII.

1. dirghasya kalasya, a rare genitive of time, which recalls the
Greek 0€pov<s, vvktos, rjous (II. viii 525), or even more exactly yj^ovra
fiatov, kovxi fxvptov, xP°vov (Soph. O. C. 397). But there is no
assurance that the two usages have been reached by the same path.
Neither on the other hand may we attribute them both to the original
sense of connection which the genitive expressed. The old theory
that the genitives in Greek were remnants of a genitive absolute,
where the participle has been lost, will hardly serve.

2. Naisadham mrigayanena, for the ace. see ii 27 note : the
instrumental is like dautyen' agatya iv 15.

3. 9ravitas, ' was made to hear thy speech.'

4. parisadah, ' belonging to the assembly' (parisad — comp. samsad
xvii 36).

5. vijane, 'privately,' loc. of vijana (xi 1, &c.) used adverbially.

6. hrasva, 'short': it is 'low' or 'narrow' at xxiii 9. The deriva-
tion is uncertain : but it is not likely to have anything to do with
Xepetiov (Benf ey) : that is doubtless formed from x^PW*, ' we^ *n
hand,' 'subject,' Curt. G. E. no. 189. For the compound, comp.
vyudh'-oras-ka, xii 13.

kinjalo, 'skilled in rapid driving (vii 9 note) and a skilful cook
for eating.' mista is p. p. of ^/mis, 'to sprinkle,' and means any
dainty dish, bhojane is the loc. of the purpose, iii 6 note.

8. vaisamyam, viii 13 note, gopayanti, see xii 47, note on
goptn. atmanam atmana, vi 12, xii 57 : as the verb is plural
here, we see that the phrase had become conventional.

jitasvargah, 'winning heaven, without doubt': see note on
Indraloka ii 13.

9. krudhyantl, 'are angry,' from ^/krudh (4th cl.) whence the infin.
kroddhum xviii 10, and krodha, 'anger,' vi 5. It may be a secon-
dary root of kru, ' to be hard,' for which see Curt. no. 77 : the Latin

IS

194 NOTES ON THE NALOPAKHYANAM [XVIII 9.

crudus comes from the simple root most probably : crudelis might
come from either.

cantra-kavacat, 'by the armour of their good conduct* — a
K. D. comparative, caritra is firstly ' observance,' formed from
caritra, which is itself derived from ^car (see v 9 note on cacala)
which has derived senses parallel to that of colo, cult us, &c. in Latin,
and derjTroXos in Greek : it then gets the general sense of ' conduct.'
Caritra is * ancient usage,' like acara, see xii 26, note on gila : then
(like its derivative) it = ' conduct.'

pranan dharayanti, ' maintain their life.' The inverted prana
dharcsyanti, ' life shall hold out/ occurred at v 32. This phrase with
the causal is analogous to deham dharayatim (xvi 18 and 20).

varastnyah, comp. varanari, i 4.

10. visamasthena, viii 13. mudhena, vi 12 note,
panbhrasta, vi 15 note.

yat...na...arhati : see note on vi 6 : this clause must be carried
back to the main verb dharayanti in the preceding line. They
endure, inasmuch as Damayanti is not overcome by passion — one
instance of the general rule : compare xiii 39, n'apraptakalo mnyate
...yad n' aham adya...duhkhita (mnye).

11. prana-yatram, 'maintenance of life.' Yatra, 'going,' has
many derived senses. Like this phrase, we have carira-yatra, Bh. G.
iii 8. In Manu iv 3, it is used absolutely in the same sense, yatra-
matra-prasiddhy-artham, 'for the sake of obtaining mere mainte-
nance' (uictus).

^akunair, ix 12.

pariprepsoh, 'seeking all round to get,' gen. of pan + pra-f-
ipsu, see iii 5, note on didnksu.

adhibhir, 'anxieties,' from a+^dhyai 'to think/ xii 100.
9yama, xii 50 note.

12. vyasanaplutam, 'drenched in misfortune': for a-pluta see
note on iv 13.

13. srutva, &c. 'When thou hast heard thou art the authority.'
Comp. pramanam tu bhavantas, iv 31.

15. 'This matter is not to be communicated to Bhima.' Here we
have the locative with a verb of telling as at i 31, 32, ii 6, iii 9, viii
21, xxii 13: though we had the genitive in line 13, and in the
passages quoted at xvi 34.

myoksye, ' I will give a charge to Sudeva.' ni + ^yuj is to
'command' : often 'to appoint to an office,' so Hit. 1272, karyadhi-

xviii 15.]

OR TALE OF NALA.

195

kari na dhanadhikare myoktavyah, ' a manager of the executive is not
to be appointed to the management of the treasury ■ : and niyogm is
'a minister' or 'functionary.'

16. pratipadyeta, 'may learn,' see vii 5 note.
prayattavyam, xv 4.

17. * As I was swiftly brought to my relations (for ace. see note on
xii 36) by means of Sudeva, with that same luck let Sudeva go
quickly at once, &c.' man. gala as an adj. = 'lucky,' and as a noun
(n.) 'prosperity,' comp. sa-man-gala, line 21 : it is also (m.) the name
of the planet which we call Mars, see note on graha xiii 24.

18. pa^cat, 'afterwards,' see note on pagcima xiii 5.

19. arcayamasa, ii 15 note,
bhuyo, viii 14 note.

20. yat...samesyami, 'that I may meet': for the future, rather
than the optative, see note on i 21. The clause yatha...kansyati is
of course parenthetic, 'as no other than thou will ever do.'

21. aijirvadaih, 'blessings.' agis is from k + Jqks, iii 21 note,
kritarthah, xvi 10, having attained his object, i.e. 'satisfied':

compare xvi 10.

23. Rituparnam vaco bruhl, comp. vaeam vyajahara Nalam i 20.
kamagah, ' meeting him as one that goes by chance,' or 'of his

own free will ' : in the first case it means going without any settled
purpose : in the other, going without being sent by anybody.
Cf. xiii 55 kamavasmi, applied to Damayanti wandering in the wood.

24. asthasyati, 'will enter upon,' 'hold,' compare xv 6 atistha
'apply thyself to,' iv 4 visam asthasye, xix 23 javam asthaya, xx 16
yatnam samasthitah.

15. ' And so is the time reckoned, it will be held to-morrow ' : the
relative particle which should correspond to tatha is omitted ; comp.
xiii 50 note.

Qvo-bhute, 'when to-morrow has appeared': for bhuta see
note on xii 38. It seems to be sufficient if one member of the com-
pound have the locative ending : as in aparedyus xiii 35. cvas is
certainly very near to Latin eras, and Vanigek connects them, p. 99 :
but the change of sound is unexplained.

sambhavaniyas, f ut. part. pass, of sam + ^bhavaya, causal of

^/bhu. The verb means 'to cause to be together,' i.e. to meet : and

means further ' to do honour to,' ' pay one's respects to ' — perhaps

with that sense here : comp. Megh. 28 : Cak. i 20 (p. 26 ed. Williams).

The p. p. sambhavita^ 'adequate,' (Jak. i 34 (ib. p. 56) : 'honoured,'

13—2

196 NOTES ON THE NALOPAKHYANAM. [XVIII 25.

'highly esteemed,' Bh. G. ii 34, sambhavitasya e' akirtir maranad
atmcyate, 'in the case of the man in high repute, dishonour is
worse than death.'
26. suryodaye, 'at the rising of the sun.' surya is one of the
commonest names for the sun : it is from ^/svar 'to be bright' — some-
times used alone for 'heaven,' sometimes in a compound as svar-ga.
From the same root Curtius derives sura 'a god' : but see note on ii
13 : cre\a<>, aeXrfvr) and Setpios are doubtless from it : also Latin
serenus : see G. E. no. 663.

na hi, <fcc, ' for the hero Nala is unknown, whether he lives or
no,' an instance of oblique interrogation, with the indicative as we
should expect. Compare xix 8 yad atra satyam, va 'satyam, gatva
vetsyami, 'what herein is true or untrue, I will go and know': xx 14,
aham hi nablujanami, bhaved evam, na veti ca, ' I don't know whether
it is or no ' — one of the best instances of a dependent clause in this
poem, yet the dependence is not specially denoted by the mood : we
can see the looser joining in xxii 3, atra me mahati can-kha, bhaved esa
Nalo nripah ' here I have great doubt, whether this is king Nala ' ;
here it would be more literal to translate bhavet as a deliberative
conjunctive 'will this be Nala?' Again at xix 33 in a sentence
similarly expressing doubt and deliberation we have pramanat pari-
hinas tu bhaved, lti matir mama 'such is my thought' — where the
independence of the conjunctive bhavet is complete.

CANTO XIX.

1. gantvayan qlaksnaya vaca, see notes on viii 12 and v 5.

2. ekahna, ' in one day ' : the instrumental used of time like diva
ii 4, &c.

3. vyadiryata, ix 4 note, pradadhyau, 3 sing. perf. of pra +
Jdhjsn, xii 100.

4. ' Could Damayanti speak thus 1 Could she do it infatuated (vi
12 note) by sorrow? Or will it be on my account that this great
plan has been devised 1 ' upayas, see iv 19.

There are sixteen exx. in this poem of the optative used absolutely
— to ask a question : v 12 (bis), ix 27, x 10 and 17, xii 87, xix 4
(ter), 27, 28, 29, xxi 33, xxii 13, xxiv 11 and 22. Of these, twelve
are in the 3rd person, one in the 1st, none in the 2nd: in exact
agreement with Greek and Latin, e.g. tis /carac-voi; Soph. Ant. 605,
kolI tl, c(>lX6s, pe£ai/xi; Theok. xxvii 24 : and this is more evident in the
parallel use of the conjunctive, which is more common, as riiraOv;
€ 465 tl vv fxoL ixrJKKTTa yeV^TCti ; e 299, but not tl yivrj ; in Latin 'quid
faciam ' and ' quid faciat.'

Often it does not much matter whether the sentence be regarded
as a question, or a doubtful statement : e.g. in xxi 33 Yarsneyena
bhaven nunam vidhya s' aiv' opagiksita 1 : this though called a
question only differs from viii 6 api no bhagadheyam syat, in the
difference of the particles, and yet neither of them is specially
interrogative.

In the passages referred to, the event is generally future, some-
times quite indefinite. In this passage alone is the event a past one.
This fact is important for the enquiry into the original meaning of
the 'optative.' The very great predominance of the future time
seems strongly in favour of my view that the primary meaning of the
mood was future action conceived of indefinitely, much as in the
conjunctive: developing into 'indefinite possibility' without regard

198 NOTES ON THE NALOPAKHYANAM [XIX 4.

to time (as in vaded here = 'that she should speak !' — the mere possi-
bility of the thing whether past, present or future), and lastly into
' wish.' This theory is opposed to Delbrtick's : he regards 'wish' as
primary, then ' will,' and lastly ' indefinite possibility ' : and still
more opposed to that of Kiihner, who sees the origin of the mood in
a ' conception of something past.'
5. nri^amsam, 'wicked,' see xi 10 note. A second marriage was
regarded as disgraceful, see Manu v 161 : but that such marriages
were not unusual is plain from the fact that widows re-married have
a special title (parapurva, i.e. wife of another before), Manu v 163.
The feeling about a second marriage is shewn in the well-known lines
Manu ix 47 (given in Sav. ii 26),

sakrid am 90 nipatati, saknt kanya pradiyate,
sakrid aha ' dadan ' iti : triny etani satam sakrit :
1 once for all an inheritance descends ; once for all a girl is given in
marriage; once for all a man says "I am to give" : these three are
done once for all by the good.' A good woman after her husband's
death is to devote herself to Brahmacarya (pious austerity — lit. the
course of the young student); by this she reaches heaven (svargam
gacchati) even though childless.

'Surely a wicked thing the virtuous daughter of Vidarbha is
desirous of doing (comp. ix 31 tyaktukamas) in her wretchedness,
misused by me vile and evil-minded.'

ksudrena, see xi 36 note, knpana, xii 34 note.

6. ' Woman's nature in this world is fickle : and my faults are
grievous. It may even be so : she may be doing it, when her friend-
ship (for me) has been lost through separation.'

loke, comp. lokesu i 10. calo, from ,,/cal, see v 9 note.

vivasad, see xvii 28. Others take gatasauhnda 'bereft of
friends,' as though suhnd had been used : but this would not de-
scribe Damayanti's condition in her father's house.

7. samvigna (see ix 26 note), 'disquieted by her grief for me': it
is not so well taken ' by my grief,' like tava dosas, ' thy fault,' iv 9.

nairatjyat, ' in despair,' abl. of cause : formed from nir-aca,
'hopeless.' Aca is 'desire,' 'hope,' comp. agis, xviii 21: hence
bhagnaga, 'spes fractas habens,' Hit. 351.

sapatya, 'especially as she has children': apa-tya = ' off-spring ' :
the -tya is suffix as in Greek vr)-irv-Tio, &c.

8. ni9cayam, 'certainty,' see v 22 note: it may be either ace.
after vetsyami, or used adverbially.

XIX 9.] OR TALE OF NALA. 199

9. nigcitya, v 15 note.

10. pratijanami, iii 1 note.

11. agva-galam, 'stable': hence cala-stha, xxi 6, rathacala, xxi 29.
Cala is 'a hall': prob. from kal, whence KaXia, cella, domi-cil-ium :
Curt. no. 30 : our word is apparently the same.

12. tvaryamano, pres. part. pass, of ^/tvar, v 2 note,
jijriasamano, pres. part, of jijiiasa, desiderative of ^/jna.

13. samarthan, iii 7 note, adhvani, &c, * powerful on the road';
see notes on xii 111, and iii 8.

tejo-bala, iv 26 note, kulagila, xii 26.

14. 'Free from bad marks': see notes on v 24, xiii 34 and 53.
varjitan changes final n into I before laksanair, M. W. Gr. § 56.
M. M. § 75. But the I is nasal, and is written in Sanskrit with the
arddha-candra (half-moon) mark (w) over it.

prithu-prothan, 'broad-nosed.'

9uddhan, p. p. of ^/gudh, 'pure,' 'white': here = 'faultless.'

avartair, ' curls of the horse's hair,' apparently on six different
parts of the horse's body, see line 17. These were good marks. The
case is the descriptive sociative or instrumental, see xii 37 note.

Sindhujan, 'born in Sindh.' Smdhu seems to have been the
name of the river Indus before it was applied to the country along
its banks. Hence the Greeks derived their term 'IvSoi, dropping the
s, whence our India.

vata-ramhasah, 'wind-speed.' For vata, see x 21 : ramhas is
from ^/ramh : a doubtful Yedic root : it possibly may be connected
with laghu (eXa^u, &c), which has another form raghu : if so h is
from gh and the vowel has been nasalised. Benfey would add Tpe^w,
in which case the orig. root would be tragh: this is very doubtful.

15. kopa, 'anger,' so vi 14 : from Vkup, ' to be in motion, or agita-
tion,' p. p. kupita, xxvi 17. It is interesting because it appears with
a very different sense in Lat. cupio : the orig. form is kvap, Greek
kolttvos and Lith. kvapa-s, ' breath' : see Curt. G. E. Yol. I, p. 144
(Eng. tr.) : so that the history of the word is nearly that of 6v/xo<s.
We have already noticed the difference in meaning between Sansk.
harsa and Lat. horror, from the same primary root hars, 'to be
rough.' Probably it is due to difference of climate : what is pleasant
in one country is unpleasant in another. Similarly tapa, 'heat,'
came in India to mean 'pain,' or 'misery.' I owe this suggestion to
Prof. Cowell.

kim ldam, ' what is this desired (by you) to do I' unless, taking

200 NOTES ON THE NALOPAKHYANAM [XIX 15.

the simpler sense of prarthaya, we construe ' what is this the thing
which you were asked to do1?'
pralabdhavya, see xiv 5.

16. mahad-adhvanam, 'a great way' — an unusual exception to
the rule that mahat becomes maha in compounds, except Tat-puru-
shas : this is of course a K. D. : but by rule it should mean, ' the
road of the great': comp. mahad-agraya, 'recourse to the great,' Hit.
1699. Note the ace. with gantavyam : it is a contained accusative;
yet, so far as it is an ace, the construction is parallel to the rarer
Greek form, e.g. veois ^r/Acoreov tovs yepovraq, which was probably (as
Madvig suggests) modelled upon intransitive usages, like iirix^iprjTeov
t(3 epyw. ' How are we to go a great journey with horses like
those?' — sociative instr.

17. ' One on the forehead, two on the head, two and two on side and
under-side (? flank), two are to be discerned on the breast, and one
too on the back.' parcva is from pargu, 'a rib': the root therefore
is park, but no derivatives appear in the other languages : irXzvpov is
too far phonetically.

vaksas, 'the breast,' may come from Vvaks (Greek s/av£, see
G. E. no. 583) in the sense of that which expands itself in breathing:
so Grassmann. Benfey would assume an older paksas, and connect
with Latin pectus, prayana is commonly ' a journey,' (comp.
j>rayata xx 2): hence apparently 'the back' through the sense of
extension.

18. yojayami, present, of future action, comp. xvi 26.

20. Java, viii 19 note.

21. samarohat, see note on aropya viii 19.

janubhis, 'with their knees' — yow, genu, knee, Curt. no. 137.
23. racmibhis, 'reins,' (xx 15) also used of the rays of the sun,
&c. ; Grassmann takes ' rope ' to be the primary meaning, afterwards
transferred to the sun's rays, like arrows, rays (radii) and other
similar objects. Benfey compares laqueus, but that is better referred
with il-lic-io, &c. to vrak (fcA/c, &c). The word might come from
RAG (rego and opeyw).

samudyamya, from sam + ud + Vyam, i 4. It is ' to pull up,'
and so may mean either to stop, or to get the horses in hand with
the rein3 before starting, which is the meaning here.

lyesa, perf. of Vis, 'to wish,' i 1 : M. M. App. no. 118.

asthaya, 'having entered upon speed,' or 'attained speed,' like
yogam atistha, xv 6 : see note on xviii 24.

XIX 24.] OR TALE OF NALA. 201

24. codyamana, ' urged on,' from Vend : the connection of the
word is doubtful by reason of the numerous possibilities : the most
obvious identification is with Gr. <nrev$u) (if we may suppose la-
bialism in that peculiar word which apparently corresponds to Lat.
studium, and so presents a fresh difficulty) : we must then compare
(with Benfey) A. S. sceotan our 'shoot'; and assume an original
skud. In Yedic time, ace. to Grassmann, there are two radical
significations, 'to put into quick motion,' and 'to sharpen/ the latter
will come from the first through the sense of 'whetting': he would
therefore assume an original kv, not sk, for the root.

akasam, 'to the sky,' see note on samkaga, xvii 6.

mohayann (the double n before the following i), pres. part, of
mohaya, 'to stupefy,' 'infatuate,' 'bewilder/ see vi 12, note on
mudha. The participle is left undeclined, as at viii 12, Bhaimi
gantvayan (for gantvayanti) : but the licence is unusual.

26. hayajnatam, 'the horse-knowing-ness/ formed from hayajna,
with suffix ta, like presyata, xvi 1.

27. Matali was the charioteer of Indra : Calihotra (next line), though
apparently a god, unknown to fame : he is not given by Dowson.

tallaksanam, 'the mark or sign of him' (Matali).

29. utaho, see note on xii 73. svid, 'surely/ with aho at xxi 34 :
it is for su + id, like ced for ca + id, xvi 4. We might compare the
German ' wohl/ used in the same manner, and our ' it may well be.'

ayata, i.e. ayatas, p. p. of a + Jyk : the p. p. of verbs of motion
(ita from Ji, &c.) are at first surprising in Sanskrit.

30. atha va, 'or then' — literally 'then or' — used to introduce a
new idea. ' Well, Yahuka has as much knowledge as Nala, for I see
the skill equal of Yahuka and Nala. Furthermore (api ca, see
note on i 31) here is the age equal of Yahuka and Nala. If this be
not heroic Nala, it will be one who has his knowledge.' For the
future bhavisyati, see note on iii 17. The connection of the two
clauses is curious, and is the converse of the Yedic usage pointed out
at xvi 4. The first clause has no particle; the second has ca.
'This (is) not Nala, and it will be, &c.' is the relic of a still older
form of parataxis. So in Epic Greek we find t« in the apodosis :
e.g. os Ke Oeois i7rnreL6r)Tai, fxdXa r IkXvov olvtov. Further even in
classical time, we find a protasis in which there is no formal relative
particle, e.g. Eur. Medea, 386, /cat Sr) reOvacri, tl<s fte Several 7roAis ;
But here /cat St) doubtless is just as plain as el when found with the
perfect, which is the regular tense in this connection. In Latin the

202 NOTES ON THE NALOPAKHYANAM [XIX 30.

nearest parallel is in phrases like Horace's (Odes iv iv 65), merses
prof undo, pulcrior evenit. But there too the conjunctive is a sign of
the construction, which is not found here — where indeed there is no
verb at all.

The logic of the passage (which is an interesting specimen of
Hindu ratiocination) is impeded by this line; which is not (as
might seem at first reading) the conclusion of the argument : that
does not come till line 34. We have had the two reasons given
above — like knowledge, like age. Then we might have gone on at
once to the counter argument — unlike form. But the first argument
is repeated in a slightly different form : and in the following line is
the general consideration that there is no reason why it should not
be Nala, because (hi) great ones do go about the earth in conceal-
ment : this is really applicable to all the arguments, not to one only :
but it is not unnaturally put here in close connection with the one
which is most prominent in Varsneya's mind — that derived from
Nala's skill. Redundance is frequent in Hindu reasoning : it is
found even in the form of the syllogism, of which the following is
the well-known type (see ' Ind. Wisdom,' p. 72) : ' the hill is fiery ;
for it smokes : whatever smokes is fiery : this hill smokes : therefore
this hill is fiery.' M. Williams is right in saying that although the
repetition seems clumsy, yet the form has its advantage, when
regarded as a rhetorical statement of an argument.

32. pracchannas, see note on chaya v 25.

daivena, as an adj. taken with vidhina, 'divine command,'
1 destiny.'

rupatah, 'on the side of their form': hence the ablative —
'looked at from that side'. See note on vi 4.

33. 'But there will be a division of my mind (i.e. doubt), with refer-
ence to his deformity of limb: "he will be destitute of certain proof",
such is my thought.' That is to say the deformity prevents the
absolute conviction which his skill and equality in age would other-
wise bring: there is no TeK/xyjpLov (to which pramana corresponds),
no certain evidence, only o-i//x€ta. Still in the end he sets the
deformity aside, and concludes that the two are identical.

bheda is from ^/bhid, Lat. findo.

vairupyata, from vairupya + ta ; and vairupya is from vi +
rupa.

pramanat, see iv 23 note : for the ablative see note on praha-
syati xxvi 24.

XIX 34.] OR TALE OF NALA. 203

34. ' The proof from age — that is identical (or rather it should have
been "the age is identical") ; but on the score of form there is con-
trariety.' Perhaps however we might take pramanam here in the
earlier sense of 'measurement.' 'Their measure of age is the same:
but on the score of form there is change (for the worse, in Yahuka) ' :
for viparyaya (in this sense) see note on viii 15.

Nalam, 'in the end I deem Nala to be Yahuka.' The change
of form is more probable than that two men should have so great
skill.

36. mumude, see note on v 39.

37. aikagryam, ' intentness,' from ekagra, 'intent on one thing':
see note on agrahara xvi 3.

tatha, ' moreover,' ' and,' see iii 4 note.

utsaham, ' power,' ' energy,' from ud + \/sah + a : the verb
occurs iii 8, where see note.

samgrahanam, comp. xxi 5 samgrihita : ' and that manage-
ment of horses which he possesses.' This is the reading of the
Bombay edition : samgrahane, which appears in Prof. M. Williams'
and Prof. Jarrett's texts is a misprint of the Calcutta edition.

mudam, 'joy,' from ^/mud without any suffix used as a feminine
noun.

avapa, perf. of ava + ^ap.

CANTO XX.

1. khecarah, 'goer in the sky,' i.e. bird, comp. khagama i 24 <fcc.
The locative is used in the place of the base, see page 6. The ace.
was found in vihamga xii 41. The alliteration in khecarah khe
carann lva, ' sky goer, going in the sky,' is not strong.

2. uttariyam, ' upper garment,' from uttara, xvii 30, &c. adho
exactly = ZvOcv.

bhrastam, 'fallen,' see note on vi 15.

3. pate, probably as Benfey suggests = patre, 'woven cloth' and
then ' a garment.'

4. nigrihnisva, 'pull in/ from m + Jgrsih (9th class) i 19 : comp.
samgrahana xix 37.

yavad, 'meanwhile let Varsneya bring me back my robe': the
use of the relative with the imperative seems at first sight strange :
but it is not impossible to regard it as condensed for ' remain what
time he is to bring — and do bring it.'

5. samatikranto, 'passed beyond (i.e. left behind) a yojana':
here the participle is used as a passive — not (as often) an active, e.g.
ii 21. A yojana is variously reckoned at five or nine miles : the
smaller amount is a more than sufficient exaggeration. On the
insatiable appetite for the marvellous shewn in these poems see
M. Williams' 'Ind. Wisdom,' p. 432. In the Mahabharata, "full
as it is of geographical, chronological and historical details, few asser-
tions can be trusted. Time is measured by millions of years ; space
by millions of miles : and if a battle has to be described, nothing is
thought of it unless millions of soldiers, elephants and horses are
brought into the field." Of a piece with this is the bad taste (as it
seems to us) of giving numerous arms and several heads, not merely
to monsters (for here the Greeks are alike to blame), but even to
Gods. Thus Brahma appears with four heads and four arms :
Vishnu and Qiva with four arms apiece, and Civa with five faces.

XX 5.] NOTES ON THE NALOPAKHYANAM. 205

ahartum gakyate, see note on vir 10 for construction: it is as
though we could say ' it is not can-ned (by any one) to take it up,'
i.e. no one can take it up : for ahartum xi 29.

6. asasada, x 7 note.

7. mam' api, emphatic, 'my skill in counting' (as yours in driving).
But, as the exhibition of the one spoils the other, the introduction of
it here is awkward, samkhyane, xiii 56 note.

8. parinistha, 'complete accomplishment': nistha from m + ^/stha
is 'a basis,' 'settlement.' So at Bh. G. iii 3 we have the dvividha
nistha of knowledge and works.

9. parnani, xii 63.

ekam adhikam gatam, 'a hundred with one over': the more
obvious form of the phrase would be ekadhikam, M. M. Gr. p. 220 ;
M. W. § 206. Adhika is 'exceeding'; so abhyadhika xi 16, xxi 14 :
and is regularly used thus in numeration, as also is una, signifying
'less,' M. W. Gr. 207 ; so line 11 panc'-onam catam = 100 - 5 = 95.
At xxi 25 adhikam catam =» ' a hundred and more.'

10. pancakotyo, 'fifty millions': koti (f.) = ten millions, commonly
a 'krore'.

11. pracinuhl, 'gather,' v 15 note, pragakhikah, 'twigs', from
cakha, 'a branch,' xii 65 : it is the technical term for a recension of
the Yedic text, belonging to a special Carana or 'school'.

phala-sahasre, &c, 'two thousand fruits and a hundred less
five,' i.e. 2095.

12. avasthapya, 'having stayed' (causal): avasthita, p. p. of the
simple verb, occurs vii 15.

paroksam, i.e. paras + aksam, 'beyond sight,' 'invisible': hence
(next line) paroksata, 'obscurity.' For paras compare para, i 5
note.

katthase, 'thou boastest,' from Jk-dtth, apparently connected
with Jk&th, ' to tell,' and katha ' a tale ' (xxi 23).

13. gatayitva, 'having felled': gataya is causal of ^/gad for which
giya (pass, of Jqi i 17) is used in the first four tenses : it is no doubt
= Lat. cad-o : but Bopp's ingenious identification of gataya with
caedo cannot be right : the diphthong shews that we must connect
caedo with ^skid ' to cut ' (whence scindo crx%<», &c«)-

ganite, x 29 note.

14. aham hi, &c, see note on xviii 26.

15. pa9yatas te, gen. absolute: comp. vii 8.

vajinam, 'of the horses': vajm is from vaja a very common

206 NOTES ON THE NALOPAKHYANAM [XX 15.

Vedic word which, from an original sense of 'activity ' or ' swiftness/
has developed many meanings — among them, battle, an offering to
the Gods, and wealth; vajin is the strong and swift, and used of a
battle horse, a hero, a sacrificer, &c.

16. vilambitum, 'to stay,' see viii 3 note on upalabhya. Ava +
^/lamb = '• rest upon,' Hit. 119.

param, &c. 'intent upon a great undertaking' : for samasthitah
see xviii 24.

17. pratiksasva, 'wait,' from prati+ Jiks i 20.
Varsneya-sarathih, a B. V. compound, ' with Varsneya for

charioteer ' : comp. xv 8 saha-Varsneya-Jivalah.

19. vighnam, see xiii 23 note.

20. ' If thou shalt shew the sun to me after going to Vidarbha to-
day,' i.e. if we shall arrive at Vidarbha before night.

22. akama, ' as one unwilling ' )( sakama ' one who has attained his
desire.'

samadistam, iv 25 note.

23. avatirya, ii 30 note.

turnam, 'quickly,' p. p. of ,/tvar, M. M. Gr. § 432, as also
tvarita (line 26) and see note on v 2. It might be referred to the
Vedic form ^/tur — or ^tiir.

24. ' Having counted, the fruits are so many as said (by thee).' Note
the very loose construction of ganayitva : there is no maya to which
it can be referred : it rather resembles the so-called ' nominativus
pendens' construction. See i 22 note.

25. atyadbhutam, see note on adbhuta i 24 : adbhutatama occurs
xxiii 13.

26. tvarito gamane, ' eager for the going,' see note on viii 1.
vi^aradam, xii 86 note.

27. dehi mama, ' give me ' : v 38 note.

28. karya-gauravat, 'by reason of the gravity of his business.'
Gaurava is formed by vriddhi from guru (gravis, fiapvs). In the
sense of ' venerable ' (comp. vir pietate gravis) the term is applied to
the father who performs the proper ceremonies on the birth of a
child, Manu ii 1 42, while the religious teacher, who girds the pupil
with the cord which gives him second birth is called acarya (ib. ii
140) : and at 146 we find that

utpadaka-brahmadatror gariyan brahmadah pita,
' of the natural and of the spiritual father, the giver of sacred know-
ledge is more venerable ' (gariyas is the comparative of guru). Guru

XX 28.] OR TALE OF NALA. 207

sometimes governs a genitive, e.g. Hit. 348 sarvasy' abhyagato guru,
'a guest is everyone's superior,' comp. ib. 529.

lobhad, see note on lubdhaka xi 34.

hridayam, see xiv 21 note.

29. niksepo, 'compensation,' literally 'deposit' or 'pledge,' comp.
niksipya viii 20, xxii 14; and note on aksipantim iii 13.

30. tiksnam, 'sharp,' 'acute,' from ^/tij, see note on tejas iv 26.
udvaman, ' vomiting up,' ^/vam (e/xeo>, vomo).

31. c,apagnih, ' that fire-curse,' i.e. curse which was just like a fire :
comp. naragardiila, &c.

karsito, see vii 14 note.

an at ma van = non sui compos : ' out of his mind.'

32. aicchat, imperf. of is 'to wish,' see note on ista, i 1.

35. avasam tvayi, see v 32 note.

suduhkham, a curious collocation of su (ev) and duh (Sva-).
But su has often only an intensive force, as in sukumara, suvarcas &c.

36. ye ca, see note on xvi 4. kirtayisyanti, fut. of ^/krit (10th cl.),
really a denominative from kirti ' renown,' which is from V^ri ' to
scatter ' iv 18. atandntah, xv 15 note.

37. 'The fear that is born from me shall never be theirs, if thou shalt
not curse me when tormented by fear I have supplicated thee ' :
i.e. ' they shall not have occasion to fear me.'

39. adrnjyat, another example of the passive voice with active ter-
minations, like moksyasi xiv 6. Doubtless it is assisted by the
analogy of the 4th class verbs, which form the present base with ya.
gata-jvara, ' his affliction gone,' see xii 93 note.
41. javanair, 'speedy,' from java viii 19 note.

apragastah, 'untold of,' i.e. accurst : compare Vergil's 'illaudati
Busiridis aras ' (Georg. iii 5). ' But the Yibhitak became accurst by
the entrance of Kali.' samgraya is from sam -f- ^/cri v 15 note.

43. Vidarbhabhimukho, ' with his face set toward Vidarbha.'

44. 'Freed from Kali (see xiii 34 note), dispossessed of his form
only': for matra so used in composition, see ix 10 note. Kali
is ejected from him, but he still remains the misshapen Vahuka. See
note on xiv 16.

CANTO XXI.

2. nadayan, 'making to resound,' see xii 1 note on nadi.
savidi90, 'with the intermediate points.' Dig has the same

meaning as dega ' region,' but the primary meaning ' direction ' is
retained by it. So the whole phrase means ' all the (main) quarters
with the intermediate points.'

3. Nalagvas, i.e. the horses brought by Varsneya, at the end of
the 8th canto, sannidhau, v 31 note.

4. gambhiram, comp. xii 57 note, jalada, 'a cloud' is a 'water-
giver,' iv 4 note.

5. Nalena, &c, 'as before, when the horses (xx 15) of Nala were
driven by Nala,' comp. san.grahana xix 37.

6. 'And the peacocks on the palace roof (see xiii 49 note) and the
elephants in their stalls (xix 11 note) &c.'

Qikhin, 'having a gikha' or 'crest,' xi 36.

varana (which comes from ^/vri and also means 'armour') is 'an
elephant' probably from their use as ' a covering ' in battle.

7. pranedur, perf. of pra + ,/nad, like mene from ^/man (line 6 :
see note on nipetuh i 23). ' With necks uplifted they clamoured, as
restless at the roaring of the rain-cloud ' — or perhaps megha-nade
may go more closely with utsuka ' longing for the rain.' This the
peacocks are observed to do. Comp. Indr. iii 4 aganig ca mahanada
megha-barhma-laksanah, ' Indra's thunderbolts, with mighty roar,
marked by clouds and peacocks (barhina). '

8. medinim, xi 39 note.

ahladayate, ' makes to rejoice,' causal of a + ^/hlad = Gr. x^a<$,
and probably also our 'glad.' Curtius (no. 186) rejects it because of
the irregularity of the final dental. But Grimm's laAv is not nearly
so sure at the end of a word as it is at the beginning.

9. candrabhavaktram, 'moon-faced' : for abha see xiii 63.
asan.khyeya, xiii 56 note.

XXT 10.] NOTES ON THE NALOPAKIIYANAM. 201)

10. bahvor, dual gen. of balm, antaram, see vii 2 note,
sukha-spargam, 'whose touch is happiness': sparca from

^/sprig, vii 3.

11. 'This very day I will enter the fire with its colour like gold' :
ie. I will destroy myself.

camikara is said to be from camikara 'a mine ' : and that should
come from *cama and a v/cam : which does occur, but only in the
sense of rinsing the mouth : see note on vii 3.

prakhyam, see xiii 63. Hutaganam, see iv 9.

12. vikranta, xii 54 : also vikrama.

13. anntam, 'untrue' =an +rita p. p. of ^/n, iv 7, see Curt. G. E.
no. 488. It has lost its participial sense and means only ' true ' or
' truth.' Curtius thinks that the primary meaning of AR is ' to fit,'
and that verb can be used transitively or intransitively: this meaning
suits very well to the numerous derivations in Greek, apapto-Kw,
apOpov, apTLos, dpiOpios, apery], <fcc, Latin artus, arma, &c, and others
in other languages. But it seems to me not to explain the Sanskrit
words, e.g. fjri in the sense of ' going '. Grassmann takes the first
meaning ' to put into motion ' — then ' to bring through motion into
position,' ' to fit in.' This seems somewhat artificial.

apakaratam, 'an injurious action/ from apakara, which gene-
rally means 'injury': comp. Hitop. 1047, dvisatam apakara-karanat,
1 for the sake of injuring enemies.' But it must be regarded here as
an adjective, meaning 'injurious'; otherwise it could not go with
the suffix -ta.

paryusitam, p. p. of pari+^/vas, 'to live,' 'that which has
dwelt round (a night),' and so is 'stale': at Manu iv 211, cuktam
paryusitam caiva, ' that which is turned acid and that which is kept
over night,' is forbidden to be eaten by a Brahman. Here perhaps
'a profitless speech.'

svairesu, 'even in matters unimportant,' lit. in matters depend-
ing on one's own free will, comp. svairavritta, xxiv 24, where there
is no rule laid down, and each man must decide for himself, accord-
ing to atmatusti, ' self-satisfaction' — Manu ii 7, quoted above at xii 26.

14. abhyadhiko, 'as a giver conspicuous among kings': compare
for construction, any air vigesatah, xv 3; and for adhika, see xi 16,
note.

raho, &c, ' not following ignoble practices in secret.' rahas,
see i 1 8 note : anica, ' not low,' xi 2, note on uccaih. Nicaga is
used of a stream.

14

210 NOTES ON THE NALOPAKHYANAM [XXI 14.

klivavad, 'like a mean man'; kliva or kliba is 'a eunuch.'

15. tat-paraya, 'intent,' 'devoted' — here used alone : at xvi 26, it
is at the end of a compound, vinakritam, ill note.

16. vilapamana, vii 17 note.

17. kaksayam, see iv 25 note.

19. rath'-opasthat, 'from the seat of the car'; upastha (upa +
^stha) is the 'lap,' often in Vedic.

20. akasmat, 'without a cause,' 'suddenly,' 'unexpectedly.' Kasmat
is ' why,' and so akasmat is literally ' without a why.'

strimantram, compare xviii 16 : it is really Damayanti's plan,
sma, i 12 note.
22. satya-parakrama, compare the name 'Etco-kXc^s (satya-kravas).

24. bhavantam abhivadakah, 'to greet your majesty': formed
from abhivada, 'salutation': for ace. after a subst. or adj., see ii 27
note.

25. 'The (true) cause of his coming 100 yojanas and more, past many
villages (see ix 21 note) — he has not really attained.' That is to
say, he had some motive for coming, but he has not been able to
carry it out. In this way adhi + */gani has its proper sense ' to
attain to a thing ' : comp. xvii 49. The line is generally taken as
though the verb meant 'to arrive': in which case the first half
line must be in apposition with yathatatham, which there means
'as so (said by him),' a rather different sense from that which it
commonly has (e.g. at iii 2) 'truly,' i.e. so as it actually is.

2Q. vinirdistam, 'assigned': nis+ ^19= 'to point to,' and vi seems
only to intensify the meaning : which the simple root has at line 28,
distam vegnia.

pa<jcad udarke, 'afterwards in the future,' see note on xii 92.

27. vyasarjayat, 'dismissed him,' see note on v 27.
vi^ramyatam, 'let rest be taken,' the usual passive of polite-
ness, not naming the person, see xii 69 note : for ^/cram see note
on agrania ix 22.

klanto, ' wearied,' see note on klama, ix 28.

28. raja-presyair, see xvi 1.

29. rathagalam, xix 11 note.

30. upacarya, from upa + ^/car, 'to minister to,' or 'tend': but at
xxiii 8, upacara seems only to mean 'conduct,' 'practice': compare
Latin ministerium. Anu with y/car has the same meaning, comp.
anucara, 'service,' Hit. 312 : compare also paricarika viii 4.

£astratah, 'according to rule'; see note on ^cas, iii 21.

xxi 32.]

OR TALE OF NALA.

211

32. nisvana = svana. Nalasya, &c, ' it was great as that of Nala,
and yet I see not Nala.'

33. na ca = neque, as at x 17.

upaijiksita, 'learnt,' from upa + giks, desiderative of ^gak (i 18)
literally 'to wish to be able.' Hence ciksa, 'learning.'

34. ahosvid, 'or belike': for aho, comp. utaho xii 73; for svid xix
29 note.

35. tarkayitva, see v 12 note : it regularly describes a process of
reasoning.

anvesane, locative of purpose, iii 6 note.

14—2

CANTO XXIT.

2. mndu-purvam, 'gently,' lit. 'with soft front,' see note on xi
34. samahita, i 6 note.

pncchethah, note the optative used in a request = Ipoio ay :
again twice in line 4. The 2 pers. opt. is rarely so found alone in
Greek : /cat vvv ei tl ttov Ioti, itlOolo /jlol, 8 192 : see Delbruck (' Conj.
und Opt.' p. 197).

3. ^an-ka bhaved, 'doubt whether he be,' see note on xviii 26.
yatha, 'as is (i.e. so extreme is) the delight of my mind, and

the tranquillity of my heart.' tustl is from \/tus, ' to be glad,' i 7
note, nirvritih is from nis + a/vti, whence the p. p. nirvrita xxvi
33, Hit. 1030. It means apparently at first, 'freedom from con-
straint.'
5. upaiksata, ' looked on,' apparently : but the usual sense of upa
4- /y/iks is 'to neglect': so Hit. 1037, upeksam karosi, comp. Megh.
8. We can say 'to look over' a thing in two quite opposite senses.
sadhu, v 29 note.

7. kada, 'when did ye set forth?' Kecinl knows where they come
from : therefore she asks the time of their journey : for this depends
upon the rate of driving : and the driving may indicate Nala.

8. bhavita £va, 'it will be to-morrow': this is the speech of the
Brahman.

9. yayibhih, 'able to go,' from Jyk: the second y is euphonic.

10. samahitam, 'entrusted to thee,' with the loc. tvayi : a more
concrete force of the participle than at xxii 2.

11. pradrute, 'when Nala was runned away' literally: see ii 21
note. For ^/dru, see i 25.

12. pratisthitah, see note on pratistha xii 66. sutatve, 'chariot-
eership' — the suffix tva used like ta which would be less euphonic
here.

XXII 12.] NOTES ON THE NALOPAKHYANAM. 213

vritah, 'selected by Rituparna for driving and for preparing
food': see iii 6 note.

13. katham, &c., 'and how has it been told to thee by him (Var-
sneya) V Here we have the regular locative (tvayi) with a verb of
telling, conip. i 31, xviii 15, &c, and not the genitive as below line

21, xviii 13, &c.

14. a^ubha-karmanah, comp. agubham kntam, xiii 32.
5. gudha^, p. p. of ^guh, 'to cover,' 'conceal': see note on guha,

v7.

nasta-rupo, x 29 note.

16. ya ca, ' and that in him which is next to it,' i.e. to self, anan-
tara is a B. Y. 'that which has no between': and with tad it
makes a T. P. compound. This next to self (atman) is apparently
buddhi, the second principle in the San-khya list, standing before
ahamkara or consciousness.

na hi, 'for Nala tells not at any time the marks which distin-
guish him': so hayajnasya lm-gam, xxiii 6; and compare note on
v 13. c^amsati, xii 35, and i 16 notes.

17. yo 'sau, see xiii 25 note. ' He, the Brahman, that went first to
Ayodhya (went) saying over again and again these words of the
lady.' gatavan, like dristavat i 29.

18-20 = xvii 37—39.

22. ' That reply which was given to him by thee when thou hadst
heard that (word) from him, that the princess of Yidarbha desires to
hear again from thee.' £rutva goes with tvaya, see note on viii

22, and tasya is governed by dattam, as v 38, xx 27, &c.

23. vyathitam, see xii 118.

24. sandigdhaya, v 11 note.
25-29 = xviii 8— 12.

30. sodhum, inf. of Vsah, ' to hold in,' ' restrain,' iii 8 note ; M. "W.
Gr. § 611 a, M. M. App. no. 93. a^akat, aor. of \/cak, i 18 : M. W.
Gr. § 679, M. M. App. no. 144, see note on gucah, xii 73.

31. vikaram, 'change,' here mental, and so 'emotion,' again at xxiii
26 ; comp. viknta xiii 26 ; and see note on akara, ii 5.

CANTO XXIII.

1. parayana, see xii 82 note, ^an-kamana, iv 12.

2. pariksam, ' make examination of Vahuka,' with the locative :
at xix 1 1 we had pariksam agvanam cakre : the participle pariksita
occurs xxiv 3.

caritani, 'his doings' or as we might say 'his goings on': see
vi 8 note.

3. yada kimcid, ' whensoever any,' see notes on iv 2.
karanam usually means 'a cause' or 'instrument'; it is here

used for Nala's conduct as that which gives a cause for inference
respecting him, like nimittam at line 5 : and comp. xvi 9 karanair
upapadayan, and 27.

tatra, 'observing there the conduct of him as he goes on — ': we
must carry on laksaya from the previous line to complete the sen-
tence, samcestamanasya and vicestitam are from the same
^/cest 'to move' (in the first instance) 'violently,' but that force
has disappeared in ordinary use : cestita and cesta are U3ed in the
same general sense at line 18 : see note on nirvicestam xi 28.
4t ' And not even fire must be given to him, by way of hindrance,'
i.e. he is not to be helped by giving fire to him : this is an extra-
ordinary method of expressing the mere absence of help as a positive
hindrance : but I see no other way to take the words : and even so
the instrumental pratibandhena seems hardly parallel to dautyen'
agatya (iv 15) and the like.

yacate, ' water is not to be given by thee in haste to him if he
asks for it.' Water, grass and earth to sit on are the things which,
according to Manu iii 101, are never to be refused by any one how-
ever poor : comp. iv 29 where roots and fruit are added. Fire and
water are to be withheld here to test Yahuka. If he be Nala, they
will come at his call, according to the gifts of Agni and Varuna,
v 36 and 37. /v/yac is 'to ask': hence yaciia 'begging,' Hit. 626 :

XXIII 4.] NOTES ON THE NALOPAKHYANAM. 215

and comp. 1033 yacate karyakale yah, sa kimbhrityah, 'he who begs
at working-time is a bad servant.' It is parallel to %qr4u : but pro-
bably the final consonant of the root in each language is an inde-
pendent determinative letter : the primary root will be ya, which in
Greek takes the form £77 (i.e. dya), whence htfyf-fjiau : see Curt. G. E.
Vol. 2, p. 262 (Eng. tr.). The same instinctive feeling that even
enemies have a claim to the common necessaries of life is embodied
in the Roman proverb given in Plautus, Trin. 679, 'datur ignis
tametsi ab inimico petas': compare also Rud. 438, 'cur tu aquam
gravare quam hostis hosti commodat.'
5# nimittam, see ix 34 note.

akhyeyam mama, comp. xvi 34. api may here have the
primary sense 'further,' see i 31.

6, ni^amya, ' having perceived,' see v 22 note.

7. divyamanusam, ' divine and human,' a Dvandva, and not to
be taken as though one excluded the other. Part of Vahuka's con-
duct is human, part superhuman.

8. dridham, 'very much,' used adverbially: dridha is 'fast,' the
p. p. of a Yedic ^/drimh, 'to be or to make fast.' It occurred in the
compound dndha-vrata vi 10.

9Ucy-upacaro, 'holy,' from cuci 'pure' iv 18, &c. orig. 'white,'
* clear'; and upacara 'practice,' see xxi 30.

9, ' Having reached a low entrance, he bends not his head at all
(iv 1 note) : the entrance seeing him on the moment of his approach
rises up conveniently.' yathasangam is an Av. B. from san-ga,
'meeting,' 'joining': Benfey explains it 'so as to be adapted,' which
is rather the meaning of yatha-sukham, which again he translates
'willingly': but sukha means 'happiness,' 'pleasure,' and so here
'convenience.'

hrasvam, meant 'short' in hrasva-bahuka xviii 6 : here 'low.'

10. arthaya, comp. xiii 42 Nalasy' arthaya.
bhojaniyam, 'food,' fut. part, of ,/bhuj ii 4.

mamsam, 'flesh' (general), while pa^avam (formed from pagu
= pecus, vieh) is flesh of cattle.

11. praksalana, 'cleansing,' 'purification,' see xi 29 note : and comp.
23 praksalya mukham.

upakalpitah, ' prepared for use,' causal of upa + V^P ' to be
fit': comp. pra-kalpita xxv 7.

te, &c, 'the vessels, when looked upon (xii 16 note) by him,
became then full,' by virtue of Varuna's gift, v 37.

216 NOTES ON THE NALOPAKHYANAM [XXIII 12.

12. trina-mustim (xiii 28), 'having taken up a handful of grass he
held it up to the sun : then blazed forth (xi 35) in it suddenly (v 28)
the fire.' Havya-vahanah, 'sacrifice-carrier,' i.e. fire: see iii 4
note on Agni : havya is the fut. part, of ^/hu iv 9. The presence of
fire is Agni's gift.

14. a<jcaryam, 'marvel,' xii 97. yad = quod vi 6.

15. chandena, 'on the desire': from ^/chand 'to please,' primarily
'to appear,' and so 'appear good to,' compare So/<e«/. Chandas in
late Vedic is 'a hymn,' and in still later times = 'metre.' Svacchanda
= 'one's own will,' like sponte sua, e.g. Hit. 367, svacchandavanajata
'growing spontaneously in a wood.' Benfey would connect the root
with spondeo. vahati, ' flows,' used intransitively.

avarjitam, 'turned towards him,' or 'turned down,' 'poured
out,' see xiii 53 note, drutam, ' quickly,' p. p. of ^/dru ' to run,'
i 25.

16. upadaya, xiii 74 note, hastabhyam, ii 11 note on hastm.
panibhyam, 'with his hand,' xxiv 14 : it is certainly akin to

7raAtt/r>7 and palma, the n shewing a lost r equivalent to the I of the
other languages. The radical idea is probably 'flatness' (seen in
iTwrokr') and palam). See Curt. G. E. nos. 345 and 354. The com-
moner derivation is from par 'to fill.'

17. hrisitani, 'fresh,' lit. 'bristling,' see i 24 note on hnsta.

18. abhisucitam, v 25 note.

20. mahanasac chritam, for mahanasat critam, ' taking from the
kitchen meat cooked by Vahuka.' pramattasya, 'negligent,'
' inobservant,' p. p. of pra + ^Anad, i 24 note on pramada, (jritam
is not from ^/cri ' to go,' but from ^ra ' to cook,' for which Benfey
and Bopp give a considerable list of parallels in other languages, e.g.
KXcfSavos, Kap-rros, cremo, harvest, ripe : but though the 2nd, 4th and
5th of these are doubtless akin, yet they come from a root karp
which may be a secondary of kra, but may also have nothing to do
with it, for Latin carpo does not seem to agree in sense. Curtius
(no. 52) allows of only kc/hj/xos ' terra coctilis,' and xepvos * a dish,'
which seem fairly certain.

21. agre, 'in front of,' see note on agrahara xvi 3: agratas is the
same xxiv 14.

atyusnam, 'exceedingly hot': usna from Jus 'to burn.'

22. ucita, 'accustomed to the food prepared by Nala.' See note on
xv 18. siddhasya, p. p. either of ^/sidh or of ^/sadh 'to accom-
plish,' whence sadhu v 29 &c. : either verb is common in Sanskrit,

XXIII 22.] OR TALE OF NALA. 217

but hardly clear in other languages, unless they be akin to ^/sad,
which is unlikely. Sadhaya (10th cl.) may be regarded as an irregular
causal of sidh (4th cl.) which has the force of 'e venire.' Siddha also
= ' perfectus,' one who has liberated himself from all passion : so Bh.
G. x 26.

pragya, ' having tested,' from J-aq, see note on Hutaga iv 9.

prakrogad, xi 2 note.

23. vaiklavyam, 'commotion,' from viklava 'confused,' of uncer-
tain origin. Benfey suggests ^/klam.

praksalya, &c, 'having cleansed her mouth with water': comp.
Manu v 145 where a Brahman is required 'after sleeping, sneezing,
eating, spitting, or telling untruths,' to rinse his mouth.

mithunam, 'her pair of children ' : v 38 note.

24. pansvajya, xvii 12.

an.kam anayat, ' set upon his knees,' lit. ' led into his lap,'
from a + ^ni xii 68. In the same sense an-kam aropayamasa is used
Indr. ii 21. an.ka (which also means 'a hook' and 'a mark,' comp.
Qak. i 13 and 24) is ayKiov, oy/cos, uncus, angle, the primary idea of
all being something bent, see Curt. G. E. no. 1.

25. samasadya, ' having gotten,' intensi6ed from asadya x 7 &c.
susvaram, 'loudly/ su being intensive, as in su-sadricam 'just

like,' line 27, su-alpa xxv 13, suduskaram xv 4, suduhkha xx 35 where
see note.

26. vikaram, xxii 31 note: again at xxiv 1.

27. utsristavan, v 27 note.

28. ' If thou meet me often, people will suspect thee of fault.' Here
^/gan-k (viii 3 note) is used with the ablative : at xxiv 26 it has the
instrumental.

degatithayo, ' strangers in the land ' ; atithi = ' a guest,' con-
nected by Benfey with ^/at 'to go.' A curious derivation of the
word is given Manu iii 102,

ekaratram tu nivasann atithir Brahmanah smritah :
anityam hi sthito yasmat, tasmad atithir ucyate,
i.e. a Brahman who tarries but for one night is called 'atithi,' because
remaining not in perpetuity he is called a-tithi (' not a lunar day,' v
1 note).

CANTO XXIV.

2. bhuyah, viii 14 note.

sakagam, ' sent into the presence of her mother.' Sakace (from
kag xvii 6) occurred i 21.

3. ekah, ' one only doubt ' — the common use of the word.

4. ' Let him be made to enter here, mother, or do thou permit me to
go to him/ literally ' think right to dismiss me ' : see iii 1 note on
pratijnaya : 'whether known or unknown of my father, let it be
decided ' : for samvidhiyatam see v 1 9 note.

5. abhiprayam, ix 35 note, anvajanat, 'allowed,' iii 1, the
meaning being a shade different from that in the last line.

6. Nalam, ' caused Nala to be brought into her chamber ' : see xiii
56, and for the use of yatra see xiii 30.

8. tivra, xi 13 note.

9. kasaya, ' dark reddish brown ' : it is the colour worn by ascetics,
&c, in the woods. So at Sav. iii 18, Savitrl strips off her ornaments
and jagrihe valkalany eva vastram kasayam eva ca, i.e. 'dark robes
and a brown dress.' At Mahabh. iii 15805 Duryodhana says to
Karna,

kmnu syad adhikam tasmad, yad aham Drupadatmajam
Draupadim, Kama, pagyeyam kasaya vasanam vane?

i.e. 'what could be better than this, that I should see Draupadi
wearing the ascetic dress in the wood?' Kasayavasas (applied to
Buddhists) is found in Yajiiavalkya i 272 : M. Williams, ' Ind.
Wisdom,' p. 296.

jatila, adjective formed from jata 'matted hair,' whence Dhurjati
(Hit. 1) and Jatadhara names of Civa who wears it as the great
ascetic : see Dowson. At Manu vi 6 the Vanaprastha is ordered
'jatag ca nibhriyan nityam.'

mala-pan.kini, 'covered with mud and dirt'; formed with

xxiv 9.]

NOTES ON THE NALOPAKHYANAM.

219

suffix in from the Dvandva mala-pan-ka. For mala see x 6 note :
pan-ka occurs Hit. 173 &c.

10. nama, see xi 4 note,
vipine, xvii 27.

11. anagasam, xiii 62 note, rite, iv 26 note.

12. aparaddham, 'injury done to him,' p. p. of apa + Vradh v 20
note. The noun aparadha with the same sense occurs xxv 11, 13.

balyad, ' from folly,' a noun formed from bala ■ a child ' by
suffix ya.

13. apahaya goes with maya, 'he who was aforetime openly
(saksad 'face to face' i 4) chosen by me to the rejection of Gods,
how could he forsake me Szc.V

putrinim, ' the mother of his children,' from putra + suffix -in.
14:. agnau, 'in presence of the sacred fire' : for a description of a
marriage ceremony taken from the Acvalayana Grihya Sutras (i. vii)
see M. Williams, 'Ind. Wisdom,' p. 199.

panim grihitva, ' having taken my hand,' a regular part of the
ceremony.

agratas, xxiii 21.

bhavisyami, i.e. tavat tvayi bhavisyami, Nala's promise at v 32.

prati<jrutya, iv 16 and note on samcrutya iii 9.

16. krisna-sarabhyam, 'black,' see note on sarmi xii 59.
raktantabhyam, ' with red corners ' : for rakta see note v 22.

17. 'That my kingdom was lost (viii 18 note on vmaget), 'twas not I
that did it : that was done by Kali, trembler; and also that I for-
sook thee.' bhiru is from ^/bhi xii 1.

18. kricehrena, vi 12 note, vanasthaya, 'dwelling in the wood,'
see note on svastha ii 1.

19. ahitah, here in the concrete sense (something like ad-ditus), not
abstract as at i 6 &c.

20. vyavasayena, ' energy,' ' resolution ' ; so Sav. iv 6 : from vi +
ava + ^/so (class 4) ; pres. base sya, and nearly always with ava and
some other preposition.

antena...bhavitavyam, 'here is to be the end of our sorrow':
lit. ' it is to be with this end,' a very idiomatic Sanskrit use of the
instrumental with the passive participle of ^bhii : comp. Hit. 1176
tasya pramno balen' api sumahata bhavitavyam, i.e. 'that creature will
be of very great strength.' It arises from the fondness of the lan-
guage for the passive construction: i.e. tvaya gantavyam, 'thou must
go,' is preferred to 'gaccha' or the like: and so even in the verb bhu,

220 NOTES ON THE NALOPAKHYANAM [XXIV 20.

tvaya bliavitavyam stands for bhavisyasi : and here antena bhavi-
tavyam = anto bhavisyati : and the predicate ayam ' this will be the
end. ' passes into anena. For other exx. see M. W. Gr. § 905 a.
21. vipula-^roni, see notes on vi 6 and xi 32.

prayojanam, ' business,' see note on prayujya v 16.
24. svairavritta, * having become her own mistress,' see note on
svairesu xxi 13.

anurupam, 'conformable,' ' suited to': so Hit. 1062 sattvanu-
riipam phalam 'fruits suited to one's nature,' comp. Cak. i 22.

26. dosena pangan-kitum, comp. notes on viii 3 and xxiii 28.

27. gayamana, see note on xv 15. gathabhir, from the same
^/gai is ' a song ' or ' verse ' : it is analogous to the Latin use of
carmen and cano.

diQO da£a, ' the ten quarters ' : we had eight only at xxi 2
savidigo digah, four primary and four intermediate. But here the
zenith and the nadir are included : as they are in the division into
six, which is more common.
29. 'When speech had been duly (samyak, see note on viii 13) made
by him, and reply likewise received, this device was perceived by me,
for thy recovery.'

31. sprnjeyam, 'I will touch' (at any time — the original indefinite
future sense of the tense) ' as not even in my thought do I go on any
evil way.' This is practically an oath : 'as I am innocent, I am
ready to do that which would bring down punishment on me, if
guilty,' for v^PF1? see x* «* note. Touching the feet seems to be a
formality in taking an oath to a superior. At Manu viii 114 a
witness on great occasions is to hold fire, or dive under water or
touch the head of his children and his wife. Compare Juv. xiv 219
Cereris tangens aramque pedemque.

32. 'Here moveth in this earth witnessing all creatures the ever-
moving (wind) — may he let loose my life, if I tread the path of evil.'
For ^/muc see v 28 note.

33. 'Likewise the sun continually traverses the universe above.'
tigmamQU is the 'hot-rayed,' as the moon is citamgu 'the cold-
rayed,' below line 53 : tigma is primarily ' sharp' from Vtij, see note
on tejas iv 26 : amgu is probably from ak 'to be sharp' : the same
word in Vedic means the soma-plant. Compare also amcumat ' the
rayed one,' i.e. the sun, v 43. parena is ' beyond ' and here ' above':
comp. atah param ix 23.

34. 'The moon goes in the midst of all living creatures like a witness.'

xxiv 34.]

OR TALE OF NALA.

221

antac, stands for antar and takes a genitive as though antare had
been used, can dramas is a fuller name for candra the moon, here
and at xvii 6. The last syllable is akin to ,/ma ' to measure.'

35. trailokyam, see ii 13 note on loka. Sun, moon and wind are
well selected as the most sure natural witnesses. Qita in the
Ramayana, when similarly misdoubted by her husband Rama, enters
the fire as an ordeal to prove her innocence : and she is of course
miraculously preserved.

36. antariksad, see i 20 note.

37. gila-nidhih, 'the treasure of her virtue': for cila see note on
xii 26 : for nidhi note on vidhi iv 17.

sphito, 'large,' properly, 'swollen,' is p. p. of ^/sphay (1st cl.) 'to
swell,' a root for which we may fairly assume an older form ^/spa,
the final y being formative and the ph due to the s. This ^spa may
be akin to the Greek /Jo-ira in o-7raoj, o-rracrfxos, &c. : for which see
Curt. no. 354 : he connects it (as Benfey also does) with the fuller
form ^/span, seen in cnrdvi^ also probably in irevrjs, 7iwos (fee, in
penuria, and our ' spin ' — the radical signification being ' to draw ' or
'urge on.' But the connection of meaning with ^/sphay is not too
clear.

pari vat saran, 'three complete years.' Pari has an intensive
force here as in pari-sodagaih, xxvi 2, paripluta (1. 46) &c. : it is as
we might say ' a year round.' The simplest form of the word is
vatsa, which has the same root, though not the same suffix, as FeV-09
and vet-us : for which see Curt. no. 210.

38. atulo, xii 61 note.

na hy, &c. : no man will be able to drive a hundred yojanas
except Nala : but Yahuka has driven a hundred yojanas : therefore
Vahuka is Nala; and Nala has been discovered by his so driving :
therefore Damayantl's plan was for Nala's sake. Hence the con-
junction hi.
40. puspa-vristih, 'a flower-rain' : for vnsti see note on varsa vii
3. This is a common sign of divine approbation. A picture of such
a shower falling on Cita's head may be seen in Moor's ' Hindu
Pantheon,' p. 120, plate xxxiv.

devadundubhayo, ' the kettledrums of heaven ' : so Indr. ii 11.
nedur, perf. of ^/nad xii 1. This is a further attestation of
Damayantl's innocence.

vavau, perf. of Jvk 'to blow,' x 21, like dadau from v/da &c,
i 8 &c.

222 NOTES ON THE NALOPAKHYANAM [XXIV 41.

41. adbhutatamam, 'this greatest miracle,' see note on adbhuta
i 24.

Damayantyam vigan-kam, 'lack of trust in Damayanti':
for the case see v 22 note.

vyapakarsad, ' he tore ' or ' swept away,' from vi + apa + >/kris,
vii 14.

42. vastram, the ' divyam. vaso-yugam ' of xiv 25, given by Karko-
taka. arajah = virajamsi iv 8.

lebhe, perf. of Vlabh viii 4. vapuh, iii 12.

43. prakrogad, xi 2.

alin'gya, ' embracing ' from a + v/lm-g, which hardly occurs
except thus compounded with a. It is certainly connected with
lm-ga v 14.

44. sasvaje, xvii 12. yathavat, 'duly,' 'properly,' vi 8.
pratyanandata, viii 7.

45. ' Having laid her face down on his very breast ' (i 29 note on
uraga), sva being used here in the sense ' self/ ' very,' like avros, see
i 15 note, vinyasya, from vi+ni+^/as 'to throw,' see xii 79.
san-ny-asa is a thing laid down, i.e. 'a stake,' at xxvi 5.

46. digdha, p. p. of ^dih, v 11 note on sandeha.

48. krita-gaucam, 'after he is duly purified.' It looks a somewhat
pointed allusion to Nala's original sin. But this purification is to be
done always immediately on rising. See Manu iv 93, quoted above at
vii 3, and this (joined with kalyam ' at daybreak,' in the next half
line) shews that Bhima is only politely saying that he will see Nala as
soon as possible next morning. For 9auca see vi 10 note. The adv.
kalyam is apparently the neuter of kalya 'whole' 'sound' (koXos)
whence kalyana iii 22, where see note. It probably means the time
when the twilight has become complete — the perfect day.

drasta, fut. of Jdmq. It is the 3rd sing, used for the 1st
person drastasmi. But as the first person is only the verbal noun
with asmi, the licence here amounts to no more than leaving that
asmi out.

49. puratanam, 'ancient,' 'of old days,' used like antiquus. The
suffix is the same as in crastinus, diutinus, &c. : hardly the same as
protenus (Benfey).

vicaritam, 'wandering,' comp. i 19, and vi 8 note, usatur,
2 dual perf. of ^/vas.

50. parasparasukhaisinau, 'eager for each other's happiness':
esm is from Vis. i 1.

xxiv 51.]

OR TALE OF NALA.

223

51. varse, vii 3 note, su-siddhartho, comp. kritartha, xvi 10 :
for siddha, see xxiii 22.

52. apyayita, 'increased/ 'refreshed' (something like the use of
Latin 'auctus'), p, p. of the causal of Vpyai, a fuller form of Vpi :
see note on pina, v 5. 'Refreshed like the earth that has gotten
rain when its fruits are half grown.' £asya, 'fruit,' 'corn,' would
seem to be the fut. part, of ^gams, 'to praise': it is also written
sasya (e.g. Manu, iv 26), and if (as the P. W. asserts) that is the
true form, it may be compared with rjia (as Benfey does) just as well
as yava (xiii 3) can. In the P. W. the word is referred to a rare
root sas, ' to slumber,' also ' to be inactive,' ' rot,' which would be a
somewhat fanciful etymon.

toya, hence toyadhara, 'a reservoir,' Cak. i 14.

53. vyapaniya, from vi + apa + ^/ni, ' having dispelled.' tandram,
xv 15. Qanta-jvara, 'her sorrow soothed,' xii 98 note, sattva,
xvi 30 note.

Qitarpcjuna, 'like the night when the moon (xiii 4) is up.'
It will be observed that the metre changes in this last line.
Instead of the ordinary Cloka or Anustubh, we have a variety of the
Tristubh, in which the half line consists of eleven syllables instead

of eight.

The scansion is as follows :

When the first syllable is long, the line is called Indra-vajra : when
short, Upendra-vajra. The effect is very nearly that of four Sapphic
lines : the difference being that the second syllable is long and the
third short : so that the general effect down to the caesura is iambic
instead of being trochaic.

For the ordinary anustubh metre, see M. W. Gr. § 935. The
type may be given here :

v^> w \s v^

n zi ^

O <*-» <-» <^ w v/

or (more rarely)

\

CANTO XXV.

1. kale, 'at the proper time' = lv «atp^; absolute, as at ii 18, cas-
trena nidhanam kale ye gacchanty aparan-mukhah.

2. prayatah, 'humble/ p. p. of pra + ^yaui, a compound which
generally means 'to give/ e.g. Hit. 1224, from the primary idea of
1 holding forth/ comp. Latin promo, with which pray am is probably
identical, though Bopp took it for Lat. premo : but the short vowel
is against this : prayata therefore = promptus, but with a different
abstract sense : it has often the same meaning as niyata and samyata
i.e. ' self- restrained/ e.g. Manu ii 222.

QvaQuram, xii 48 note, abhivadayamasa, xii 68 note.

vavande, 'saluted/ perf. of ^vand (1st cl.) which is apparently
only ^/vad nasalised : but as in iungo, fingo, &c, the nasal has got
from the present base into the perfect.
4. arhanam, 'respect/ from ^/arh, see iii 7 note.

pancaryam, 'he fitly expressed in return his own service to
Bhlma.' Paricarya (see note on paricarika viii 4) means 'service/
in the same conventional sense as when we say, 'my service to you.'

6, 'They made the city bright with banners, flags, and garlands;
the highways, rich with delicate flowers, were watered and adorned.'
pataka, is probably from ^/pat, 'to sink.' dhvaja (of which the
older form was dhvaj) is perhaps from ^/dhu, xvii 40. mahnam,
see ii 11 note.

siktah, p. p. of Vsic, 'to moisten/ orig. ^/sik, whence probably
Ik- fids, see Curt. no. 246.
adhyah, see v 38 note.

7. puspabhangah. The general sense of this line seems to
require for this word the sense generally given 'flower-bending': i.e.
at every door of the city-people festoons of flowers were prepared.
But Vbhanj means ' to break/ — not ' to bend/ and bhan-ga is
' breaking.' Hence Benfey (after the Indian commentator who para-

/

/

XXV 7.] NOTES ON THE NALOPAKHYANAM. 225

phrases by 'sammarda') translates 'trampling on flowers/ as though
the flowers were strewn in the street. This must be taken, though
it hardly fits in with the rest of the line.

prakalpitah, from pra + causal of ^/klip, xxiii 11.

ayatanani, 'abodes,' a + v/yat = to rest upon, Megh. 16: so
' resting place' is the first idea.

8. jahrise, perf. of ^hns, i 24.

9. anayya, 'causing to be brought' (fteTa7re/>u//a/x,€vos), see viii 5
note.

ksamayamasa, 'asked his pardon,' causal of ^ksam, 'to be
content,' or 'endure,' iii 8, and inf. 12 ksantum.

sa ca, ' and he (Rituparna) craved pardon of Nala with reasons
commensurate with good sense,' i.e. with sensible reasons or excuses.

10. distya, see xiii 72. ' Happily is thy majesty met with thy own
queen.' daraih, see xiv 23.

11. aparadham, 'offence'; compare the p. p. aparaddham, xxiv 12.

12. 'If either intentionally or even without intention any things
whatsoever that should not be done were done by me, deign to
excuse these.' buddhi-purvani = 'with knowledge before,' 'pre-
meditated,' see notes on i 14 and xi 34. abuddhya is instr. of
abuddhi, ' that which is not knowledge,' ' lack of understanding.'

13. krite 'pi, 'even though offence had been given, there were no
wrath on my part, for I must excuse thee.'

14. sambandhi, 'relation,' xvi 18 note.

ata urdhvam, ' henceforward,' comp. ix 23, atah param: urdhva
is firstly ' high,' and is perhaps the same as opOos, which shews signs
of an initial F : and the Sanskrit u may be due to original va, as in
Juh = vah : see note on uhmi, i 4. But in that case, ' arduus' and
the Celtic 'ard,' which Bopp connects with this word, must be
distinct.

pritim ahartum : it would seem that we might render this
either ' to give me (thy) friendship,' or ' to take friendship from
me' : but probably the former is right, for a + v/hri when meaning ' to
take,' generally implies violence, as in ahntya, xxvi 7 : though
ahartum (xx 5) means only to ' take up,' or ' get back.' The sense ' to
give' is certainly found, e.g. at Manu ii 245, where a student is to
make an offering according to his means to his Guru (gaktya gurvar-
tham aharet) : from this and from the use of ahartri, ' an offerer of
sacrifices' (xii 45), we can see how the two contrary meanings arose
from the primary notion of ' carrying up,' either to a place to make

15

220

NOTES ON THE NALOPAKHYANAM.

[xxv 14.

15.
16.

17.

18.

an offering (and so simply 'to give'), or picking a thing up, and
carrying it off for oneself.

suvihitaih, see xiv 16 note, usitas, ix 10.

'And this knowledge of horses that is in me, belongs to thee':
tisthati here and xx 29 (like -stha at the end of a compound, ii 1
note) has lost its primary sense and is simply est. Quite literally
the words would mean ' stands in me as thine.'

upakartum, 'to deliver over to thee,' upa + a + ^/kri: upa +
^kn, 'to minister to' (e.g. Hit. 1047), is parallel. This exchange of
horse-knowledge and dice-knowledge took place apparently at xx 30 :
in fact it is not until Nala has got perfect skill in dice that Kali
leaves him. We have here therefore either a slip of memory, or this
giving is regarded as the confirmation of a less regular proceeding.
Perhaps it does not much increase the difficulty of understanding
what is in itself unintelligible.

vidhi-dnstena, 'approved by rule,' dnsta having got the
secondary sense of ' seen and approved,' like ' vise ' — parallel to our
' audited.'

karmana, ' action,' ' ceremonial,' — here practically ' etiquette.'

upadaya, xiii 74.

CANTO XXVI.

1. amantrya, 'having taken leave of,' see vi 5 note,
alpa-panvaro, ' with small attendance,' or ' surrounding' (to

give the root-sense more nearly) : inf. 21 sa-parivaro.

2. dantibhih, 'with elephants full sixteen'; for ' the tusked-beast,'
comp. karm, xiii 9, and hastm, ii 11: pari in parisodacaih has the
same force as in pari-vatsara, xxiv 37. Note the irregular plural
instead of so-dagabhih, as though the base were daga, not dagan.

paricaQadbhir, 50, here declined in the plural, from pancagat,
which is properly indeclinable.
padatibhih, xiii 13 note.

3. kampayann, 'making earth tremble,' causal of ^/kamp, 'to
tremble': so vi + \/kamp, Bh. G. ii 31, na vikampitum arhasi : anu
+ kamp = to pity, (Jak. p. 112 (ed. M. Williams): i.e. to be shaken
in mind in following up a thing. It is very tempting to identify the
word with Ka//,7r-Tco : but there is no satisfactory connection between
the ideas 'bending' and 'shaking': though Kaynry], 'a caterpillar,'
and kapana, 'a worm,' which must be connected (as by Curt. no.
31 b), perhaps point to a primary sense of 'wriggling,' which might
unite the two.

susamrabdhas, 'in great wrath,' xiii 14 note,
tarasa, 'speedily': taras must come from Jtvi} see ii 30 : it can
have nothing to do with ^/tvar, v 2.

4. vittam, see ii 4, 'much wealth has been won by me.' arji-
tam, p. p. of Varj, 'to earn' (comp. Hit. 495, and arjana, 761),
which is identified by Curtius (no. 153) with opcyai and rego, as
though the primary sense had been to 'stretch out to,' and so
'acquire,' like German erlangen. This does not seem to me certain :
erlangen would not have got its meaning without the prefix, and
there is no such prefix in t^ie Sanskrit verb.

5. vidyate, ii 4 note.

15—2

228 NOTES ON THE NALOPAKHYANAM [XXVI 5.

sannyasas, 'stake/ from sam + m + </as 'to throw' : see xxiv 45,
note on vmyasya.

6. ni^cita, ' my mind is made up,' from nis + >/ci, ii 2 note.
panena, <fec., 'let us play a single game, so please yon, for our

lives.' Note the 'cognate instrumental' with panavahe. The nearest
parallels in this poem are at v 44, xii 14, xxvi 37, where agva-
medhena, or some such word, is used with the verb yaj, ' to sacrifice.'
Compare also the instrumental with verbs of going, note on ix 14.

bhadram, see note on iii 25.

pranayos, genitive of the stake — that about which, or in con-
nection with which, the game goes on : see note on hiranyasya
dyutam, vii 9.

7. 'After a victory, and taking away (xxv 14) another's property,
whether it be kingdom or whether it be money, a counter-game
must be allowed; this is called an imperative duty.'

For pratipanah, see ix 2 note. Observe yadi va used without a
verb : it is the same with sive in Latin.

8. 'And if thou wishest (v 36) not for this game, let the battle-
game go on; let either thou or I have satisfaction by the duel.'
dvairathena is formed by vriddhi from dvi-ratha, 'two-chariot,'
and is properly an adj. requiring yuddha. ^antis is from Vgam,
v 22, it means ' tranquillity,' ' ease of mind,' and answers very closely
to our term, given in my translation.

9. ' This hereditary kingdom is to be sought anyhow, by any device
whatsoever: this is the rule of the aged.' vamcabhojyam is from
vamca 'a stock,' see xii 79, and bhojya fut. part, of ^/bhuj 'to eat,'
so 'to enjoy,' see note on bhoga, ii 4. arthitavyam, from arthaya
denominative of artha, iii 7. yathatatha, not like yathatatham,
' fitly,' i. e. ' in that way in which he ought,' but rather ' in that way
in which he can,' 'in which wTay (of all possible ways), in that way.'
yena kena, iv 2 note.

vnddhanam, see note on abhivardhate, viii 14.
10. ' Determine at once, Puskara, on one or other of these two
things ' : compare coke manah kri, xiv 23 : 'on dice-playing for (lit.
with) a stake, or let the bow be bent for battle.' aksavatyam
(which is properly an adj. from aksa-vat) is in apposition with
ekatare in the previous line, kaitava (which is formed from kitava,
xvii 37) is 'a stake.'

namyatam, imperative passive of namaya the causal of ^/nam,
iv 1 note.

XXVI 11.] OR TALE OF NALA. 229

11. dhruvam, 'thinking his own victory sure' : see vi 11 note.

12. distya, xiii 72. Here it seems to mean 'I am delighted to hear
that you have gotten wealth.'

pratipanaya, dative of purpose, xii 132 note.

duskaram, <fec, ■ the difficult business of Damayanti has come
to an end ' : ksaya in this sense must come from ^/ksi, ' to destroy,' ii
18, not */ksi, to build, whence ksiti. Note how ksayam gata is
equivalent to a passive, comp. ii 7 note. In the P. W. duskaram
karma is translated ' die schwere Zeit der Leiden.' It seems to me
to suit the passage better to make Puskara rejoice at having in
anticipation already got Damayanti.

13. dhriyase, passive of ,/dhn, 'to hold,' meaning 'thou livest,'
'art held in life,' comp. Manu iii 220, dhnyamane pitari, 'while a
father is alive.'

sadaro, ' with thy wife,' xiv 23.

14. vyaktam (xvii 8), 'shall wait on me manifestly.' upasthasyati,
viii 25.

nityago, vi 9, note on xiii 56. pratikse, ' look out for thee.'

15. *I take no pleasure by reason of play with folk that are not
friends ' : note the sociative instrumental, following upon a noun :
comp. mitrena samlapah, Hit. 248.

16. kritakntyo, 'one who has done what was to be done,' i.e. suc-
cessful, contented. Hence the derivative at Manu iv 17, sa hy asya
kntakrityata, 'this is his happiness.' Compare also kritartha, xvi 10.

abaddha, 'foolish,' lit. 'unbound,' 'unrestrained,' from a (neg.)
+ baddha, p. p. of ^/bandh, xiii 31.

pralapinah, 'babbling,' 'chattering,' from */lap, vii 16.

17. lyesa, perf. of ^/is, i 1. M. W. Gr. § 370, M. M. App. no. 18 :
the reduplicated i becomes ty before e.

£iras, see note on crm-ga xii 37.

khadgena, see x 18. kupito, see xix 15 note on kopa.

* Smiling, with eyes copper- coloured with wrath.' smayan,
from ,/smi, ii 29. tamra, see note on vitimira xvi 11. rosa, xi
35 note.

18. vyaharase, 'talk,' here with the implication of 'idly,' but not
generally, see i 20 note.

19. 'Together with all the collections of his jewels and treasures, and
with his very life, was he won in play.' ko$a, see x 18 note,
nicaya is from ni + ^ci, ii 2 : the cases here are of course sociative,
see vi 2 note.

230 NOTES ON THE NALOPAKHYANAM [\.\VI 20.

20. 'Mine is all this kingdom undisturbed, its foes destroyed.'
vyagra is ' disquieted,' also ' actively engaged,' probably from agra
xvi 8, though the history of the word is not quite clear.

kanfaka is a ' thorn,' and so metaphorically an enemy : it
cannot come from the root of Kcrr&i, as Bopp suggested, because of
the cerebral at: but it may bo from kakt. the original form of x/knt
(x 10) nasalised.

21. apasada, 'degraded,' from apa+ ^sad: often used irregularly at
tho end of a K. D. compound, instead of the beginning, perhaps on
the same principle as nara-cVirdula Arc, to denote the utterly degraded

state.

viksitum, simply lto behold,' from vi -files (i 20): for tho
infinitive with eakya see note on vii 10.

tasyas seems to go with dasatvam : so far from her being thy
servant, ■ thou thyself with all thy following art come into slavery to
her.1 dasa, oomp, dasi ill, like &ov\o<: (which is supposed to be
from oWvAo-s, but this is doubtful, see Curt. no. 264 note), must have
meant originally a foeman captured in war ; for its older Vedic
sense is a foeman (human or spiritual); comp. dasyu which is con-
nected by M. Mttller with 817105.

23. 'I will not put upon thee in any wise the fault committed by
another' : i.e. Kali is really to blame, Tnskara being only Kali's
instrument.

avasrijami, 'I remit to thee thy life,' v 27 note.

24. 'Moreover I grant thy own inheritance in all its fuluess,' i.e. un-
diminished : or we might take sarpbhara in the sense of * wealth,'
* together with all thy wealth ' : it does not make much difference.
Tho word is literally ' massing together ' and so ' completeness ' and
then ' wealth ' — something like * opes.'

arpco, 'inheritance' (to be carefully distinguished from amsa,
w/xos a shoulder), is from s/ac, ' to get' (cl. 5), iv 9. See Grassmann's
article on the root: ho thinks that the older form was :utu\ as shewn
by this arnca and the old perf. anaipca, which corresponds most
strikingly with rJreyKa: So/vc/ojs, n-oS^veicifc, &c. also obtain a satis-
factory explanation from this reduplicated root. Curtius discusses
the forms (G, E. no. 424) under ,Jv€k (whence naeami — with same
sense nanoiucor &a) \ whether there were at first two distinct roots,
4 auk ' and * nank,' as Curtius thinks, or whether nak and ank were
merely phonetic varieties, possiblo where a nasal is concerned, and so
\k (acj was a weakened form of the latter, seems to me uncertain.

XXVI 24.] OR TALE OF NALA. 231

vitarami, from vi + Vtri, ii 30 : lit. ' I cross away ' — from which
the regular sense 'to grant' is not clearly deducible.

mama pritis tvayi, ' my affection for (lit. ' in ') thee (see v 22
note), and further, my friendship shall not at any time depart from
thee.' tvatto, the ablative used here with pra + >/"«■> to fiiil or be
Inking: \f\u\ generally is transitive, and has an accusative: the par-
ticiple has an m l>hitive xix 33, pramanat panhinas. Boetlingk and
Ivoth suggest prahasyato.

25. tjaradah, ' live thou a hundred years ' : for caradah see vii 3
note on varsa; and xiii 44.

26. presayamasa, see iii 7 note : with tho double ace. bhrataram
and v/svai>uram.

28. aksayya, ' imperishable,' from a and ksayya from ,/ksi, see note
on aksayas ii 18 : the form ksayya is rare.

varsayutam, 'ten thousand years.' ayuta seems to havo been
at first ' unlimited,' from a + yuta, p. p. of ^yu — but afterwards con-
lined to this special number.

adhi§$hanam, used both of ' government ' and the ' city ' which
a person governs : our ' province ' has a similar duplicity of meaning,
though tho history of the word is quite different. Either sense will
do here*

30. vinitaih, xii 68 note on vinaya.
paricarakaih, viii 4 note.

31. anamayam, ii 15 note.

32. paura-janapada9, 'the towns-people and the country-folk':
formed from pura and janapada, which occur next line : forjanapada
see xii 132.

samprahrista-tanuruhah, ' with hair erect ' (from joy), comp.
note on hyista i 24 : tanuruh is tho body-grower, from tanii, see xii
106 note, and ruha from ^ruh viii 19.

samatya-pramukhah, 'with the counsellors first,' i.e. at their
head: unless the meaning be 'with the chief counsellors'; but in
this case the natural order of the compound is inverted. For amatya
see viii 5.

33. ' Happy are we to-day both in the city and in tho fiolds, come to
pay homage again to thee, like tho Gods to Indra.' sma, intensive,
but not with the verb, nirvrita means 'tranquil,' 'at rest,' see note
on nirvnti xxii 3. upasitum, from \/as, comp. paryupasat ill.

(Jata-kratu, 'ho of the hundred sacrifices,' is a name of Indra.
It has been already mentioned, ii 14 note, that the Gods themselves

232

NOTES ON THE NALOPAKHYANAM. [XXVI 33.

perform sacrifices and undergo austerities, with the view of attaining
unlimited power and the highest spiritual knowledge.

34. pragante, v 22.

mahotsave, ' the great festival ' : utsava is from ud + \/su, but
the connection is not clear.

35. am ey '-at ma, ' of mighty (lit. unmeasurable) soul ' ; ameya is
from a + meya, fut. part, of ^/ma.

3G. Nandane, the garden of Indra in Svarga.

37. prakasatam, ' having gained renown ' : it is from prakaca,
'clear,' 'bright/ 'open,' from ^/kac, see note on san-kaga xvii 6.

Jambu-dvipe, "one of the seven islands or continents of which
the world is made up. The great mountain Meru stands in its centre,
and Bharata-varsa or India is its best part," Dowson. Observe the
usual exaggeration of tone. Nala's kingdom need hardly have been
larger than India.

rajasu, 'among the kings,' comp. i 13: it is the least common
use of the locative in this poem.

ije, perf. of \/yaj, 'he sacrificed.' We may picture to ourselves
some Brahman editor giving the final touch to all Nala's glory, in the
apta-daksmaih (v 44) of this (unnecessary) line.

INDEX I.

Ablative, in -tas vi 4

— of origin of action ii 10

— of circumstance i 1 6, vi 4

— of comparison i 21

— with a i 13

— with verbs of hearing, &c. ii 6
Accusative, in compounds ii 11

— contained xix 16, v 36

— after nouns ii 27

— double i 20

— with verbs of motion ix 8, xii
86

denoting a state ii 18

— expressing extension xvi 6
Aorist xii 73

— of the optative xvii 36

Benedictive xvii 36

Comparison, different ways of ex-
pressing ix 31

Composition. See General In-
troduction

— restricted as to negatives i 18

— Avyayl-bhava ii 11

Desiderative verbs iii 5, viii 3

— adjectives ix 16

Future, of purpose in dependent
clause i 21

— deliberative iii 17

Genitive, general nature of ix 23

— after verbs v 38

— after adjectives i 27

— of agent, with participles i 4

— of time xviii 1

— with syat x 10

Imperative, first person iv 1
Infinitive, with participle, in

passive sense vii 10, xvi 25
Instrumental, of manner v 26

— cognate, of going ix 14, xxvi
6

— in adjuration, v 17

— of exchange xiv 21

— of time ii 4

— with him &c. xii 90

— with bhavitavyam xxiv 20

Dative, a derivative of locative i

31
— of purpose xii 132

Locative, in a person v 32

— on a person v 9

— on a thing i 3

234

INDEX I.

Locative, of purpose iii 6

— after verb i 31, xviii 15

— after noun viii 1, v 22

Object clause viii 17
Oblique construction, why limit-
ed i 32

— interrogation xviii 26
Optative, of purpose i 21, ix 35,

xiv 14

— conditional i 28

— deliberative xix 4

— independent i 30, xiii 68

Paratactic constructions, ix 31, x
17, xiii 68

— with ca xvi 4, xix 30
Participle, indeclinable i 22

with a case viii 22

used as preposition ix

21

— perfect passive, used actively
ii 21

— perfect active i 29

— perfect active, second form x 9

— declension of present, viii 24

Passive verbs, formation ii 7

— with active terminations xiv
6, xx 39

— used in complimentary address
xii 69

Perfect, with ha viii 8
Phonetic weakenings in Sanskrit,

i 3, 17, 18, 19, 22, v 7, 25
Plural of respect xiv 23
Present, for future xix 18

— used with sma, in past sense
i 12

Relative clauses, order of ar-
rangement iv 3

— omitted xviii 25

Sociative, its use vi 2

— descriptive xii 37

— disjunctive xiii 34

— absolute xiv 16

Verb, substantival, omitted x 9

— auxiliary (arh) iii 7

Verbs, lose their special force
when compounded ii 1

INDEX II.

amga xxvi 24
akasmat xxi 20
aksa i 3
aksi xi 30
Agni iii 4
agrahara xvi 3
an-ka xxiii 24
an-ga iii 13
^anc ii 18
^anj xvii 8
anj ah iii 1
J'dt ii 13
atas ix 23
ati i 13
atha i 14
adhika xi 16
adhisthana xxvi 28
Jan iv 28
anu ii 27
anuraga v 22
antahpura i 18
antara vii 2
antarhita xii 96
andha xiii 12
andhas xiii 12
anyatama iii 6
apatya xix 7
aparedyuh xiii 35
apasada xxvi 21

apaya iv 19
api i 31

apsaras xii 120
abhiksna ix 34
abhyasa ix 10
Jam ii 15
amatya viii 5
arala xi 33
arka xvi 16
*J&rc ii 15
^arj xxvi 5
arnava xiii 37
artha iii 3, 7
Vard vii 17
,/arh iii 7
alam ill
avatara ii 30
avagyam xiii 29
Jaq (eat) iv 9
J&q (get) xxvi 24
Agvmau i 27
^as (throw) xii 79
^/asuya xii 46
asau xiii 25
ahan xii 61
ahimsa vi 10

a
ai 13, ii 27
a with verb i 32
akara ii 5

236

INDEX II.

agas xiii 62

adya v 38

atnian ii 13

-adi iii 5

aditya x 21

adhi xviii 1 1

anana iv 28

apida xii 103

amnaya xii 59

aya and compounds iv 19

ayata xi 27

ayatana xxv 7

ayus xv 12

aroha viii 19

avya xii 82

alaya vii 17

avarta xix 14

aga xix 7

agis xviii 21

agcarya xii 97

agrama ix 22

^/as ill

aha vii 4

ahara xi 29

^iks with upa xxii 5
^/iks with pan xxiii 2
^ir v 29

ii

ugra iii 31

Vuc ii 30

uccaih xi 2

ucchista xiii 68

uta ii 25

utaho xii 73

uttara xii 60, xvii 30

upastha xxi 19

upaya iv 20

ubha xvii 41

uras i 29

ustra xiii 13

una xx 12

s/n iv 7
rita xxi 1 3
rite iv 26
,/ridh x 2
nsi ii 13

u

n

Ji with anu iii 16

— ava ix 33

— upa iii 16
m-gita ii 5
lti i 32
indu xii 81
Indra ii 13
Indraloka ii 13
mdriya i 4
^/mdh xiii 3
Jis (go) iii 7
Jis (wish) i 1

i

Jiks i 20

^iks with ava xii 16

ojas v 34

ausadha ix 29

au

k

kaksa iv 25
^kan-ks ii 23
kantaka xxvi 20
kandara xii 110
^/kam ii 23
^/kamp xxvi 3
Kali vi 1
kalusa xvii 7
kalyana iii 22
katara xiii 18
kamaduh ii 18

INDEX II.

237

karya ii 7

^/kag xvii 5

kastha xiii 28

kitava xvii 37

kirti xx 36

^/kup xix 15

kumara iii 13

kula xii 26

kugala viii 4, xii 70

>/kn i 6

^/kri with alam ill

^knt x 16

krite ix 19
kritya xiii 29
kritsna ii 1 6
kripa xii 34
kriga ii 2
kris vii 14

krisnavartman xiv 10
jkri iv 18
Vklip ii 28
ketu xii 38
kovida i 1
kosa x 18
^/kra v 44
kratu v 44
^/krand xi 20
^/kram ix 6
^/krudh xviii 9
^/krug xi 2
^klam ix 28
Jkhq xiii 50
ksana ii 3
^/ksam iii 8
,/ksal xi 29
^ksi (build) ii 20
^/ksi (destroy) ii 18
^/ksip iii 13
ksipra xii 92
ksudra xi 35

^/ksudh ix 1 1
ksema xii 121

kha xii 53
khaga i 24
khadga x 18
Jkhkd xii 35
^/khya init.

kh

g

gana ii 6, x 29

*/gad xiv 9

Gandharva i 29

Jg&m. i 6

— (with adhi) xvii 49

gambhira xii 57

^/gar (eat) xi 21

garbha i 19, xvi 16

gatra v 9

Jgkh vi 13

^/gup xii 47

guru xx 28

Jguh. v 7

geha xvii 1 6

Jgsn xv 15

^gras iv 9

Vgrah i 19

graha xiii 24

grama iv 10

^glai xi 25

gb
^/ghad ii 1 1

Jghus ii 1 1

ghosa xvii 49

c
^/caks viii 5

^cam xxi 11, vii 3

Jc&r xviii 9

carita vi 8

x/cal v 9

caru iii 14

Vci (arrange) ii 2, v 15

238

INDEX II.

^/ci (search) xvi 6
sjcit, ^/cmt ii 2
^/cud xix 24
ced xvi 4
,/cest xi 28
^/cyu ix 18

ch
^/chad v 25
chanda xxiii 15
chaya v 25

J
jana ix 27

jala iv 4, xi 35

java viii 19

j aim xix 21

\/ji vii 5

jihma xii 83

^/jus xii 65

^/jna iii 1

jnati viii 20

j vara xii 93

^/jval xi 35

t
^/taks v 14

tatha v 1
tandra xv 15
tapas ii 1 3, x 1 9
tamas xvi 1 1
taras xxvi 4
^/tark v 12
tala ii 28
taskara xii 2
iadric, i 13
tavat xii 40
tigmamgu xxiv 33
tithi v 1
tivra xi 13
^/tul iv 6
tulya v 10
Jtus i 7

turna xx 23
trma xiii 28
J iris ix 27
trisa ix 27
^/tri ii 30
tejas iv 2G
^/tyaj ii 17
^/tras xi 1
Jtrk iv 7
tridiva v 38
triloka ii 1 3
tvac xii 106
^/tvar v 2

damstra xii 31
danda iv 10
dantm xxvi 2
daya ii 19
dayita ii 19
^/dah xi 39
Jdk (with a) ix 14
dasa xxvi 21
^/dig iv 25
Vdihv 11
dina ii 2
sjdip xi 13
dirgha xii 54
Jdu xiv 1
^dus x 15
^/duh ii 18
^dri$ i 13
^/dri ix 4
deha xii 89
dola x 27
dravya viii 5
Jdrk x 7
Jdr\i i 25
dvija xii 7
^/dvis ix 9

INDEX II.

239

dh
dharma x 24
Jdhk i 6

Jdhk with m iv 17
^dha with vi v 19
dliatu xii 6
Jdhkv (run) i 26
^/dhav (wash) xiii 68
Jdhu xvii 40
Jdhri i 18, xxvi 13
^dhns iii 15
dhairya iii 17
^/dhyai xii 100
dhruva vi 1 1
^/dhvaras xii 115
dhvaja xxv 6

n

naksatra v 6
naga xii 99
nagna xiii 60
Vnad xii 1
nadi xii 1
v/nand v 33
nabhas ii 30
^nam iv 1
naragardiila i 15
Jn&q (perish) viii 18
^/nag (get) xxvi 24
Jnah. xii 6
natha x 21
nana xii 2
nama i 1, xi 4
ni- i 23

nitamba xii 110
nityam xiii 56
nidra x 7
^/nind viii 12
nipuna xiv 20
nibha xi 32
nimitta ix 34

nirvnti xxii 3
niga xv 11
nis- ix 6
^/ni viii 5
nunain viii 17
nrigamsa xi 10
nairagya xix 7
nyaya vi 6

P

paksa xi 33

paksman xi 33
>/pan xii 131
pana vii 8
^pat i 22, 23
patatra xii 39
pataka xxv 6
patha ii 28, xi 37
pathm ii 28
^/pad vii 5
para ii 2
parama iii 1 5
para i 5, xi 8
parayana xii 82
parigha v 5
paricchada xvii 23
paryapta xi 8
paroksa xx 12
parna xii 63
pallava xii 102
^pag i 13, v 9
pagu xxiii 10
pagcat xiii 5
pageima xiii 5
^/pa (feed) xii 47
^pa (drink) xiii 7
pam xxiii 16
Patala ii 13, v 7
papa viii 3
para xvi 22
parisada xviii 4

240

INDEX II.

pargva xix 7
pina v 5
x/pid v 2
^/pu xii 40
puny a v 1, xii 37
puras iv 20
^/pus xii 40
puskala xvi 2
piirva i 14
^/pn xii 81
pnthu xii 24
pristha ix 7
x/pri i 18, xi 32
prakriti vii 13
prakhya xiii 63
^/prach xi 31
prati ii 7, x 11
prabhnti ii 1
pramana iv 31, xix 33
prasada i 8
prapta ill
^prarth ii 23
priya iv 7
^/pri iv 7
pregya xvi 1
Vplu iv 13

ph
phala ix 1 1

b
Bala ii 17
Vbadh xi 26
Jhsmdh xiii 31
bahu xii 54
y/brxi i 31
bruyasta xvii 36

bh

bhakti v 23

^bhaks ix 13
bhagmi xvii 13
^/bhanj xxv 7

bhadra iii 25
bhavana ii 14
bhavat ii 31
Jbhk viii 4
bhaga x 14
Bharati xii 21
,^/bhas viii 4
bhava viii 18
bhisaj ix 29
^/bhi xii 1
^/bhuj (eat) ii 4
^/bhuj (bend) ii 4
^/bhu with anu ii 9

sam xviii 25

-bhuta xii 38
bhiiyas viii 14
^/bhri ii 1
bhriga v 12
^/bhrams vi 15
^/bhram iii 15
,/bhraj ii 29

m

Magbavan ii 15

mandala xii 64

^/math i 14

^/mad i 24

^/man xii 24

— with anu xvii 22

^mantr ii 9, vi 5
manda xiii 38
manmatha i 14, ii 28
manyti ix 4
manye xiii 41
marut x 24
mala x 6
ma iii 9, xii 73
Jmk i 15
matra ix 10
mana iv 4
may a xiii 56

INDEX II.

241

marga xii 63
marisa xv 19
mitra xii 33
mithya xii 14
^/mis v 25
mukhya iv 8
^/muc v 28
Vmud v 39
^/mus v 8
^/muh vi 12
muhuh x 26
muhiirta x 26
mriga x 23
7mrij v 4
^/mrid iv 11
^mn^ vii 13
^mris vii 13
medini xi 39
mlaiia v 25
mleccha xii 2

7
yaksa i 13

yat vi 6

^/yat xv 4

yathatatham iii %

yadi i 28

,/yam v 27

— with ut x 25

— with pra xxv 2

— with sam i 4
Yama iii 4
yava xiii 3
yagas i 8

^/yac xxiii 4
yatra xviii 11
^/yu xii 2

VyuJ * 5

— with ni xviii 1 1

— with pra v 16
,^/yudh ii 17

yuvan xii 123
yosit ii 21

ramhas xix 1 4
^/raks i 4
rajani xvii 28
^/raiij v 22
rana xii 84
ratha ii 11
Jr&bh iv 16
Jrsim. vi 10
ravi xii 82
ragmm xix 22
rahas i 18
Raksasa i 29
Jrkj v 3
rajasuya xii 45
^/radh v 20
ragi xiii 17
ripu xii 93
Jrux 20
,,/ruc iv 28
^rud x 20
Rudra x 24
^/rudh iv 10
^/rus xi 35
^ruh viii 19
rupa viii 19

1

^/laks ii 7
^/lajj iii 18
^/lap vii 16
^/labh viii 3

— with upa viii 3

— with pra xiv 5
^/lamb viii 3
^/las xii 84
lalasa xii 84
Jhkh xii 53
lin-ga v 13

16

242

INDEX II.

Jlih xii 53
J]i xi 14
v/lukil3
./lubhxi 34

v/vaks xix 17, i 4
vaksas xix 17
Jvslc i 32
vata xi 10
vatsala xii 59
^/vad ii 2
^/vadh ix 8
vapus iii 11
vara i 4, 8
Yaruna iii 4
varcas i 7
^/varn iv 28
varna i 28
varsa vii 3
Jva,q viii 15
vaca viii 15
^/vas (dwell) ii 12
^/vas (clothe) ix 6
Vasu x 24
Jvknch v 36
vaja xx 15
vadham xvii 22
vama xvi 37
vayu x 21
varana xxi 6
Jvkq xi 20
vahm viii 22
vi- i 19
^vixii 112
vikara xxii 31
vighna xiii 23
v/vij ix 26
vidhi iv 17
vinaya xii 68

Jvmd ii 4

viparyaya viii 15

vipula vi 6

vipra xii 75

Jviq i 31, ii 3

visa iv 4

vistara xii 17

vispasta xii 58

vihaga xii 16

vihayas ix 14

vihita xi 7

vihvala xi 14

J vti iii 6

^/vnj xiii 53

>/vrit vi 4

^/vridh viii 14

vettha xvi 34

Veda, Vedan-ga vi 9, xii 17

,/vep v 16

vai iii 3, vii 4

vyakta xvii 8

vyagra xxvi 20

^/vyath xii 118

^/vyadh xi 26

vyavasaya xxiv 20

vyasana vii 13

vyadha xi 26

vyala x 23

vyiidha xii 13

vyiiha xii 30

Jvje ix 6 ...

^/vraj viii 5

vrata ii 4

9
^/cams i 16

Jqak i 18

gakuna xiii 24

gakta vii 10

gakya xvi 4

^/gan-k iv 12, viii 3

INDEX II.

243

(j-anakaih iv 18
^ap v 28
Sabda v 28
^am v 22
9arana iii 4, v 15
9arira iii 4
9a9in iii 13
9a9vat xiv 19
-9as i 25
Jqaa xi 10
9astra xi 28
9akha xx 11
9ataya xx 13
^antu viii 12
9ala xix 11
^Ajas iii 21
9ikha xi 36
9ila ix 22
V91? i 30
Jqi i 17
9ila xii 26
^uc iv 13
^udh viii 18
9uddha viii 18
^ubh iii 25
9iinya x 29
9iira i 3
^911 v 15
9riirga xii 37
Jqvi xiii 8
Jqo xi 28
9oka iv 13
9yama xii 50
^Ajram ix 22
^ra xxiii 20
9ri x 10, i 10
^ru i 17
9reyas x 10
9laksna v 5
9loka xii 50

Jqv&s ii 2
9vapada xi 18

samrambha xiii 31
san^aya x 1
samsad xvii 37
Jssik ii .6
saknt ix 24
sakhi ii 6

san-khyana xiii 56
san-ga xxiii 9
sancara xxiii 9
^sanj v 9
sati x 23

^/sad (with pra) i 8
— (with a) x 7
sandha xii 5
sandhya xii 3
sapatna xii 82
samaya vii 1
samasta xvi 12
samipa vii 4, i 16
sarapad ii 28
sambhara xxvi 24
samyanc viii 13
Jseih iii 8
sahaya ii 30
^/sadh xxiii 22
sadhu v 29
^santv viii 12
saya xi 12
sara xii 59
sartha xii 111
sarddham ix 7
Sindhu xix 14
su- xxiii 25
^/su xi 36
sura ii 13, xviii 26
J sue v 25

244

INDEX II.

^sud ii 23

Siirya xviii 26

Jan xi 26

Jsnj v 27

Jsnip i 25

^/sev x 23

J so xxiv 20

soma xii 48

^/stambh ii 30

^stri xii 17

Jstim xiii 6

sthavira iv 20

^stha (with a) xviii 23

sthavara xiv 7

saigdha xii 57

snusa xii 43

,^/sprig vii 3

^/sphay xxiv 37

sma i 12

Jsmi ii 29

Jamvi xi 24

^/svanj xvii 12

svana xii 57

^svap x 6

svayam i 15, viii 3

svayamvara ii 8

^/svar xviii 26

svarga ii 13
^svastha ii 1
svid xix 29
svaira xxi 13

ha viii 8
Jhani 20, ii 18
harm xii 31
harsa i 24, xix 9
Jh&s iii 14
hasta ii 11
hastin ii 1 1
^ha ix 14
hi i 29, ix 6
hita i 6
hina v 24
/v/hrii20
— with a xi 29
hricchaya i 17
hrid i 17
.yhris i 24
^huiv 9
hotra xii 96
hrasva xviii 6
Jhri xiii 30
Jhve v 1

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SAYINGS OF THE JEWISH FATHERS,

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THEODORE OF MOPSUESTIA'S COMMENTARY

ON THE MINOR EPISTLES OF S. PAUL.
The Latin Version with the Greek Fragments, edited from the MSS.
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LECTURES ON DIVINITY

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ARABIC AND SANSKRIT.

POEMS OF BEHA ED DIN ZOHEIR OF EGYPT.

With a Metrical Translation, Notes and Introduction, by E. H.
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"Professor Palmer's activity in advancing metre, for imitation, either designed or un-

Arabic scholarship has formerly shown itself
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lege, Cambridge. He has now produced an
admirable text, which illustrates in a remark-
able manner the flexibility and graces of the
language he loves so well, and of which he
seems to be perfect master.... The Syndicate
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out the recognition of their liberality in
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" It is impossible to quote this edition with-
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ever been printed in Europe: and the learning
of the Editor worthily rivals the technical
get-up of the creations of the soul of one of
the most tasteful poets of Islam, the study
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honour of the poetry of the Arabs." —
Mythologv among the Hebrews (Engl.
Transl.), p. 194.

For ease and facility, for variety of

conscious, of the style of several of our own

poets, these versions deserve high praise

We have no hesitation in saying that in both
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" This sumptuous edition of the poems of
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accessible to readers who are not Oriental-
ists. ... In all there is that exquisite finish of
which Arabic poetry is susceptible in so rare
a degree. The form is almost always beau-
tiful, be the thought what it may. But this,
of course, can only be fully appreciated by
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lation. It is excellently well done. Mr
Palmer has tried to imitate the fall of the
original in his selection of the English metre
for the various pieces, and thus contrives to
convey a faint idea of the graceful flow of

the Arabic Altogether the inside of the

book is worthy of the beautiful arabesque
binding that rejoices the eye of the lover of
Arab art." — Academy.

London: Cambridge Warehouse, 17 Paternoster Row.

THE CAMBRIDGE UNIVERSITY PRESS. 9

nalopAkhyanam, or, the tale OF NALA ;

containing the Sanskrit Text in Roman Characters, followed by a
Vocabulary in which each word is placed under its root, with references
to derived words in Cognate Languages, and a sketch of Sanskrit
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NOTES ON THE TALE OF NALA,

by J. Peile, M.A. Fellow and Tutor of Christ's College.

[In the Press.

GREEK AND LATIN CLASSICS, &c. (See also pp. 20-23.)

A SELECTION OF GREEK INSCRIPTIONS,

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THE AGAMEMNON OF AESCHYLUS.

With a Translation in English Rhythm, and Notes Critical and Ex-
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" One of the best editions of the master- tion of a great undertaking." — Sat. Rev.

piece of Greek tragedy." — A thencewn. " Let me say that I think it a most admira-

" By numberless other like happy and ble piece of the highest criticism. .... I like

weighty helps to a coherent and consistent your Preface extremely; it is just to the

text and interpretation, Dr Kennedy has point." — Professor Paley.

approved himself a guide to Aeschylus of "Professor Kennedy has conferred a boon

certainly peerless calibre." — Contemp. Rev. on all teachers of the Greek classics, by caus-

" It is needless to multiply proofs of the ing the substance of his lectures at Cam-
value of this volume alike to the poetical bridge on the Agamemnon of iEschylus to
translator, the critical scholar, and the ethical be published... This edition of the Agamemnon
student. We must be contented to thank is one which no classical master should be
Professor Kennedy for his admirable execu- without." — Examiner.

THE THE.ETETUS OF PLATO by the same Author.

\In the Press.

ARISTOTLE.— nEPI AIKAIOSTNH2.

THE FIFTH BOOK OF THE NICOMACHEAN ETHICS OF
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literature which bears upon his author, and
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THE NEMEAN AND ISTHMIAN ODES.

[Preparing.

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THE BACCHAE OF EURIPIDES.

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ARISTOTLE.
THE RHETORIC. With a Commentary by the late E. M. Cope,
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and Public Orator. With a biographical Memoir by H. A.J. Munro,
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Academy.

"Mr Sandys has performed his arduous
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...Besides the revision of Mr Cope's material
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peared since Mr Cope's illness put a period
to his labours. When the original Com-
mentary stops abruptly three chapters be-
fore the end of the third book, Mr Sandys

Mr Cope's general plan and the slightest
available indications of his intended treat-
ment. In Appendices he has reprinted from
classical journals several articles of Mr
Cope's ; and, what is better, he has given the
best of the late Mr Shilleto's ' Adversaria.'
In every part of his work — revising, supple-
menting, and completing — he has done ex-
ceedingly well." — Examiner.

"A careful examination of the work shows
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' wide and minute acquaintance with all the
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scholarship, and above all, that sound judg-
ment and never-failing good sense which are
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tions of the Classics, all combine to make
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knowledge of Greek literature which we have
had for many years." — Spectator.

' ' Von der Rhetorik ist eine neue Ausgabe
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Der Herausgeber verdient fur seine miihe-
volle Arbeit unseren lebhaften Dank." —
Susemihl in Bursian's Jahresbericht.

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PLATO'S PH.EDO,

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M. TULLII CICERONIS DE NATURA DEORUM

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revision.' It is now certainly the best edition sophy. . . . This editiion of the Offices, Mr

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MATHEMATICS, PHYSICAL SCIENCE, &c.

MATHEMATICAL AND PHYSICAL PAPERS.
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THE ELECTRICAL RESEARCHES OF THE
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research. . . . The papers themselves are most coveries in such different branches of Natural

carefully reproduced, with_ fac-similes of the Philosophy as Cavendish. . . The book before

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A TREATISE ON NATURAL PHILOSOPHY.

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LAW.

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A SELECTION OF THE STATE TRIALS.
By J. W. Willis-Bund, M.A., LL.B., Barrister-at-Law, Professor of
Constitutional Law and History, University College, London. Vol. I.
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This is a work of such obvious utility

Vol. II.

that the only wonder is that no one should
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In the Press.

THE FRAGMENTS OF THE PERPETUAL

EDICT OF SALVIUS JULIANUS,

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HISTORY.

LIFE AND TIMES OF STEIN, OR GERMANY
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history, yet casts into the shade by its bril-
liant superiority all that we have ourselves
hitherto written about Stein.... In five long
chapters Seeley expounds the legislative and
administrative reforms, the emancipation of
the person and the soil, the beginnings of
free administration and free trade, in short
the foundation of modern Prussia, with more
exhaustive thoroughness, with more pener
trating insight, than any one had done be-
fore."— Deutsche Rundschan.

'■ Dr Busch's volume has made people
think and talk even more than usual of Prince
Bismarck, and Professor Seeley's very learned
work on Stein will turn attention to an earlier
and an almost equally eminent German states-
man It is soothing to the national

self-respect to find a few Englishmen, such
as the late Mr Lewes and Professor Seeley,

doing for German as well as English readers
what many German scholars have done for
us. " — Times.

" In a notice of this kind scant justice can
be done to a work like the one before us; no
short rc'sumd can give even the most meagre
notion of the contents of these volumes, which
contain no page that is superfluous, and
none that is uninteresting To under-
stand the Germany of to-day one must study
the Germany of many yesterdays, and now
that study has been made easy by this work,
to which no one can hesitate to assign a very
high place among those recent histories which
have aimed at original research." — A the-
nceum.

"The book before us fills an important
gap in English — nay, European — historical
literature, and bridges over the history of
Prussia from the time of Frederick the Great
to the days of Kaiser Wilhelm. It thus gives
the reader standing ground whence he may
regard contemporary events in Germany in
their proper historic light We con-
gratulate Cambridge and her Professor of
History on the appearance of such a note*
worthy production. And we may add that it
is something upon which we may congratulate
England that on the especial field of the Ger-
mans, history, on the history of their own
country, by the use of their own literary
weapons, an Englishman has produced a his-
tory of Germany in the Napoleonic age far
superior to any that exists in German." —
Examiner.

THE UNIVERSITY OF CAMBRIDGE FROM
THE EARLIEST TIMES TO THE ROYAL
INJUNCTIONS OF 1535,
by James Bass Mullinger, M.A. Demy 8vo. cloth (734 pp.), 12s.

. "We trust Mr Mullinger will yet continue
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day. " — A cademy.

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all the principal Universities of the Middle

Ages We hope some day that he may

continue his labours, and give us a history of

the University during the troublous times of
the Reformation and the Civil War." — Athe-
nceum.

" Mr Mullinger's work is one of great
learning and research, which can hardly fail
to become a standard book of reference op
the subject. . . . We can most strongly recom*
mend this book to our readers." — Spectator.

Vol. II, In the Pi-ess.

London : Cambridge Warehouse, 1 7 Paternoster Row.

i8

PUBLICATIONS OF

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HISTORY OF NEPAL,

translated by Munshi Shew Shunker Singh and Pandit Shri
Gunanand ; edited with an Introductory Sketch of the Country and
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and with facsimiles of native drawings, and portraits of Sir Jung
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"Von nicht geringem Werthe dagegen sind
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Verzeichniss der von ihm mitgebrachten
Sanskrit-Mss., welche jetzt in der Universi-
tats-Bibliothek in Cambridge deponirt sind."
— A. Weber, Literaturzeitung, Jahrgang
1877, Nr. 26.

THE ARCHITECTURAL HISTORY OF THE
UNIVERSITY AND COLLEGES OF CAMBRIDGE,

By the late Professor Willis, M.A. With numerous Maps, Plans,

and Illustrations. Continued to the present time, and edited

by John Willis Clark, M.A., formerly Fellow

of Trinity College, Cambridge. [In the Press.

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THE CAMBRIDGE UNIVERSITY PRESS. 19

SCHOLAE ACADEMICAE:

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Universities in the Eighteenth Century." Demy octavo, cloth, \$s.

"The general object of Mr Wordsworth's teresting, and instructive. Among the mat-
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and curious information about the working the Schools, text-books, subjects of study,
of Cambridge institutions in the last century, foreign opinions, interior life. We learn
with an occasional comparison of the corre- even of the various University periodicals
sponding state of things at Oxford. It is of that have had their day. And last, but not
course impossible that a book of this kind least, we are given in an appendix a highly
should be altogether entertaining as litera- interesting series of private letters from a
ture. To a great extent it is purely a book Cambridge student to John Strype, giving
of reference, and as such it will be of per- a vivid idea of life as an undergraduate and
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English education and learning." — Saturday and a fellow." — University Magazine.
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science, upon the range and thoroughness ot writer educated at either seat of learning in
education, and we may add, upon the cat- the last century will, in many cases, be far
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excellent arrangement are most varied, in-

MISCELLANEOUS.

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Cfte Cambn'Offe 3BibIe for ^rftools*

General Editor : J. J. S. Perowne, D.D., Dean of
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The want of an Annotated Edition of the Bible, in handy portions,
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In order to provide Text-books for School and Examination pur-
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with introductions and explanatory notes.

The Very Reverend J. J. S. Perowne, D.D., Dean of Peter-
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books have already been undertaken by the following gentlemen :

Rev. A. Carr, M.A., Assistant Master at Wellington College.

Rev. T. K. Cheyne, Fellow of Balliol College, Oxford.

Rev. S. Cox, Nottingham*

Rev. A. B. Davidson, D.D., Professor of Hebrew, Edinburgh.

Rev. F. W. Farrar, D.D., Canon of Westminster.

Rev. A. E. Humphreys, M. A., Fellow of Trinity College, Cambridge.

Rev. A. F. Kirkpatrick, M.A., Fellow of Trinity College.

Rev. J. J. Lias, M.A., late Professor at St David's College, Lampeter.

Rev. J. R. Lumby, D.D., Norrisian Professor of Divinity.

Rev. G. F. Maclear, D.D., Warden of St Augustine's Coll., Canterbury.

Rev. H. C. G. Moule, M. A., Fellow of Trinity College.

Rev. W. F. Moulton, D.D., Head Master of the Leys School, Cambridge.

Rev. E. H. Perowne, D.D., Master of Corpus Christi College, Cam-
bridge, Examining Chaplain to the Bishop of St Asaph.

The Ven. T. T. Perowne, M.A., Archdeacon of Norwich.

Rev. A. Plummer, M.A., Master of University College, Dtirham.

Rev. E. H. Plumptre, D.D., Professor of Biblical Exegesis, King's
College, London.

Rev. W. Sanday, M.A., Principal of Bishop Hatfield Hall, Durham.

Rev. W. Simcox, M.A., Rector of Weyhill, Hants.

Rev. Robertson Smith, M.A., Professor of Hebrew, Aberdeen.

Rev. A. W. Streane, M.A., Fellow of Corpus Christi Coll., Cambridge.

The Ven. H. W. Watkins, M.A., Archdeacon of Northumberland.

Rev. G. H. Whitaker, M.A., Fellozo of St John's College, Cambridge,

Rev. C. Wordsworth, M.A., Rector of Glaston, Rutland.

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22 PUBLICATIONS OF

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THE ACTS OF THE APOSTLES. By the Rev.

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THE CAMBRIDGE UNIVERSITY PRESS. 23

THE CAMBRIDGE BIBLE FOR SCHOOLS- Cmfmufi.

Preparing.
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A. F. KlRKPATRICK, M.A. •

THE BOOKS OF HAGGAI AND ZECHARIAH. By

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THE BOOK OF ECCLESIASTES. By the Rev.

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THE CAMBRIDGE GREEK TESTAMENT,

FOR SCHOOLS AND COLLEGES,

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THE GOSPEL ACCORDING TO ST MATTHEW. By the
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The books will be published separately, as in the " Cambridge Bible

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24 PUBLICATIONS OF

THE PITT PRESS SERIES.

I. GREEK.

THE ANABASIS OF XENOPHON, Book VII. With

a Map and English Notes by Alfred Pretor, M.A., Fellow of
St Catharine's College, Cambridge ; Editor of Persiits and Cicero ad Atticum
Book I. Price is. 6d.

" In Mr Pretor's edition of the Anabasis the text of Kuhner has been followed in the main,
while the exhaustive and admirable notes of the great German editor have been largely utilised.
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all questions of history, antiquity, and geography are briefly but very effectually elucidated." — The
Examiner.

BOOKS I. III. IV. & V. By the same Editor. 2s. each.
BOOKS II. and VI. By the same Editor. Price 2s. 6d. each.

"Mr Pretor's 'Anabasis of Xenophon, Book IV.' displays a union of accurate Cambridge
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Pretor's notes seem to be all that could be wished as regards grammar, geography, and other
matters." — The Academy.

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guide." — Contemporary Review.

AGESILAUS OF XENOPHON. The Text revised

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ARISTOPHANES— RANAE. With English Notes and

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ARISTOPHANES— AVES. By the same Editor. New

Edition. Cloth. -$s. 6d.

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EURIPIDES. HERCULES FURENS. With Intro-
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THE CAMBRIDGE UNIVERSITY PRESS. 25

THE HERACLEIM; OF EURIPIDES, with Introduc-
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LUCIANI SOMNIUM CHARON PISCATOR ET DE

LUCTU, with English Notes by W. E. Heitland, M.A., Fellow of
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II. LATIN.

M. T. CICERONIS DE AMICITIA. Edited by J. S.

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of the dialogue.' The revision of the text is most valuable, and comprehends sundry

acute corrections. . . . This volume, like Mr Reid's other editions, is a solid gain to the scholar-
ship of the country." — Athenceum.

"A more distinct gain to scholarship is Mr Reid's able and thorough edition of the De
Amicitid of Cicero, a work of which, whether we regard the exhaustive introduction or the
instructive and most suggestive commentary, it would be difficult to speak too highly. . . . When
we come to the commentary, we are only amazed by its fulness in proportion to its bulk.
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M. T. CICERONIS CATO MAJOR DE SENECTUTE.

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scholar-like. . . . No boy can master this little volume without feeling that he has advanced a long
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M. T. CICERONIS PRO L. CORNELIO BALBO ORA-

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M. T. CICERONIS PRO CN. PLANCIO ORATIO.

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[In the Press.

QUINTUS CURTIUS. A Portion of the History.
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own, which, in former generations, made it a favourite with English scholars, and which still

make it a popular text-book in Continental schools The reputation of Mr Heitland is a

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26 PUBLICATIONS OF

P. OVIDII NASONIS FASTORUM Liber VI. With

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GAI IULI CAESARIS DE BELLO GALLICO COM-
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BOOKS IV. AND V. by the same Editor. Price 2s.
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And however interesting and valuable the text may be, we can certainly apply to his notes
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P. VERGILI MARONIS AENEIDOS Liber VII. Edited

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THE CAMBRIDGE UNIVERSITY PRESS. 27

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BOOKS VII. VIII. in one volume Price ^s.
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M. T. CICERONIS ORATIO PRO L. MURENA, with

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M. T. CICERONIS IN 0. CAECILIUM DIVINATIO

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